Behold, The Heaven and The Heaven of Heavens Cannot Contain You with Rabbi Aaron Dovid Poston

[Music] Shalom everybody welcome back to the Y M welcome home to Torah a warm welcome home to Torah now we always discuss fundamentals here fundamentals you know things you need to know and we use the CLE car as the basis for our discussion and I encourage you there's a link down below that you could get the original Hebrew sheets we do encourage you to uh follow along because that's the way to really understand it in the original Hebrew that's the first thing I'd like to mention the second thing I'd like to mention is tonight's Shure is dedicated to the art site of well theisha of Michael Klein's mother Han Le peritz Andora shandel pelts um Michael's a a dedicated follower and uh in fact I just want to mention that he has um donated and dedicated the Eternal Light the N that we have in the bit madash and so uh this is the giml Nissan the third of Nissan is his mother's yard site um so we are dedicating tonight's learning in the Alat she should continue to have an alas Nish uh some of the topics tonight we're going to be discussing is the difference between what we call Mal and aod those words do appear in different context and we're going to have to find out what is the the fine difference also the name of hasem one of the names of hasem it's not one of the names that you can't erase but ham ham nevertheless is one of the names of God we're going to discuss that now before we begin I also want to mention that we have a campaign to give out what we call Ma orim same idea uh food for the needy for p pesak is just around the corner R KES is just about any now so we're getting ready and you can donate there's a link Down Below in the description box and on our website okay here we go what we're going to discuss is the verse at least the first idea is in chapter 39 of Exodus 43: 43 in PUD and it starts out by saying the Moses saw the entire work now in Hebrew it's m what did he see he saw all the work that what and behold they had done it as the Lord had commanded so they had done sounds even a little repetitive in the verse but we're going to see other verses that are also quite repetitive and in fact when we make Kish Friday night there's some of the same language is used and it says so Moses blessed them we're going to deal with that in the second part of the class um M and Moses blessed them and what was the blessing Rashi tells us the blessing was May will you he WR son that the should rest okay in fact the clear card is going to bring it down but we're not there yet but Rashi says what did he say to them may it be his will that the should rest this is Source number one in the work of your hands and may the pleasantness of the Lord Our God be upon us okay and by the way this is that that chapter 90 of Psalms to Hill it begins with saying this is a prayer of Moshe okay so it's interesting that the the psalm begins it's ail of Moshe it's a prayer of Moshe and Rashi is plugging it in based on the oral Torah that this is what he prayed s 90 what the clear is going to have a problem with at first right he's going to resolve it his problem is where do you have any hint in Psalm 90 that he's using this idea that the sh should rest in the temple the building of the temple doesn't seem to be in that Psalm at all at least at first glance okay so let's go into the clear clear begins now there's going to be a little bit of running around to different verses on the I made it easier look at source number two it's verse 32 of chapter 39 Source number three is verse 42 remember we're in 43 so as a Prelude Before 40 uh3 of course you have 32 is before and 42 is before there's something about these three verses right verse 43 42 and 32 that is necessary to have um to be cognizant of just turning off my sound here here we go so the clear says carefully examine one should carefully examine why in verse 32 in the beginning of this paragraph so to speak the verse says right and all the work was completed for the Tabernacle of of the uh the tent of meeting so the word aod is used remember our verse the word Mal is used and in verse 32 it says meaning at the end of that seeming paragraph verse 42 there's a whole bunch of verses in between again a is used so again if you look in Source One Source two and Source three you have these three verses you can clearly say see that in our verse 43 Mal is used 10 verses before right we said in in in 32 and again in 42 aod is used and this should not bother us but at least awaken us to what is the difference between Mal and aod that's let's call that the first observation or question that the clear has and he says the right three lines down in the Hebrew uh fourth word before the end of the line be aware notice it seems that there's a repetition repetition right ke we'll see that it's not even twice it could be three or four times but there's a a repetition in these verses now he says the ramban explains and this is interesting just so we should know what the ran says meaning there's a difference the word according to the ran is going on the Mish and the that's M and the word of VOD seems to be going on the K that's at first glance according to the ramban right perhaps that's what the r is saying meaning that's what the nak is saying that when it comes to the mishan the word mil again we can translate in English as work right that's how it's normally translated but it's clearly in Hebrew a very different word Mal and aod but when it comes to the Kim for some reason that is where the word aod is used that's the expression used there and perhaps like we all know that there's three pillars in Judaism right Torah a what's the is talking about Theos that's right but it's it's a corbas and we our prayers replace the Bullocks right so when we talk about aod what is aod that's the prayer that's the heartfelt yearnings right so a that's let me just translate therefore according to the cleard the way he understands the ramban why Kim the word aod is used because it's referring to the actual usage of the Kim right whether it's the misak the altar whether it's the utensils used right or the the incense altar the incense itself according to the CLE car we haven't yet resolved we haven't left we haven't resolved this idea of the fact that it's repeated several times right we have at least three times in these three verses that we mentioned the word Mal is used the word aod is used twice and so therefore he's claiming that there are three times that we mention here both Concepts at least that's how the cleard Begins by laying the groundwork for this discussion so the clear continues mid the wants to explain it seems like you can explain this according to the medish there's a medish that explains that the building the construction of the Tabernacle the mishkan and also the temple is parallel is connected or corresponds to we call creation m in fact we've already discussed it several times through the last few par that when shabas comes shabas is not right right shabas is more important than building the mishan you have to stop the Mal and just like God created the world in six days and he ceased from creating so too we follow God right and we also cease from creating and we stop but if that's not the only correspondence right the whole idea and this is be difficult for many people if they're hearing it for the first time God did create the universe that's not the difficult part but the when we created the mishan that's a microcosm of the universe what does that mean we are partners with God in creation that would be the simple shot and um we're going to get into a little bit deeper what I mentioned earlier the word h is a name for God we're going to get into it and we'll become a little bit clearer what uh parallels or correspondence there is between our building this mishkan and God's creating the world I have to admit I searched high and low for this Rea and I I it's my shortcoming I couldn't find it but just assume that what he's saying is correct maybe the the quote is the wrong place he's making this claim that R made many analogies that he came up with on his own and according to the way the clear understands Raa this resolves many of the explanations for the Expressions the different Expressions the word aod and now the truth is it's very interesting what he's saying that even by building the mishan that itself is an aod because God commanded us to do it anything we're doing for God is called aod okay so would fit in as he says because it is right it's one of the 613 Commandments when we do the commands we're serving and building the mishan was certainly service to God and now he makes a certain clarification the whole concept of aod we we you can translate it as servitude right the concept of servitude is the evid serving the master right and God is our Master he created us um we are serving him a so what's the difference the word Mal by the way it can also mean control but we're going to use it as he's making this claim that the word Mala is used is is applicable when God created the heavens and earth which we saw clearly in in in braet in the creation of the world which we'll see again the verses clearly when you're doing something for yourself the word Mal is more applicable when you're doing something for somebody else aod would be more applicable because there's at least a master or someone paying you or someone asking [Music] you so if you look at chapter 2 verse two in Genesis that's number five on the right we say this in Hashem finished on the seventh day his work he was doing it for himself as opposed to he certainly doesn't have any Master over him he is the master of the universe and the clear continues right just like we see in the creation of the world so let's say it's not said every day but each day that it is said it says that it was right that it was good so he saw it for himself and in chapter 31 I'm sorry chapter 1 verse 31 God saw all that he had made and it was very good now I just want to stop here because we're saying our verse says Moses saw all the Mal interesting and over there in Genesis God saw all the Mal and it was very good it's very I'm it's it's interesting that very similar L language is being used saw the being made it says he saw it finished so we'll have to discuss what happened at the end by God it's a very interesting uh introduction what you're asking because he will discuss this in a very fascinating way he says right right away imagine you have several items in front of you right you have things in front of you you have things that's the word things sh each one of these different materials or ingredients on their own could be very good they could be fine but what happens if you mixed all those things together it could be that they're not very good it's not it's not a good mixture you ever have these things right you can try to make a cake and you just use your imagination start throwing things that aren't in the recipe well guess what on their own they might be very good but together who says they're very good so the same thing here once they're all bound together or matched together who says that it's going to be a nice outcome therefore what did God say after he made each day and different things on each day on their own they were good and where am I at it very well be that they're all good individually on their own that individually they're good but what did God say afterwards you know what when they're all mixed together when I made the whole world it's really good see that even after he combined you know the days melted into the next day and and you know the whole system of biology and um you know astronomy all the different Sciences you know when you study human nature or you study the nature itself how everything seems to work out so when they're all together they were good that's why it goes back in Genesis 1:31 number six God saw all that he had made and behold it was very good he saw after all the different individual things that were good when they're all together they're to and now the clear says so too we know each individual vessel or part might might have been good on their own so in verse 32 which we said was the beginning so that the word was used and everything was individually fine it's very fine this infers that each thing individually was made according to the way God told Moses in the construction of the Tabernacle but it was not yet explained that after everything was made and then the order was made for all the different types of service in a specific place at a specific time that was unique for it it was specified for it that it was going to be generally good that's why in verse 42 like a summary of those 10 verses just as as God had commanded Moses that's what the children of Israel did that would be a general statement that everything works together very well that everything was done according to a proper order the way everything functions is perfect and afterwards it's like a repetition to explain it's like a summary verse 43 would be a summary of verses one I'm sorry when I say one at verse 32 through 42 then 43 comes and says the word Mal right that everything was done was done according to the command of the work of the universe when it says we're talking about the creation of the universe that the way that the Tabernacle functions is exactly similar on some level whatever level that is some cabalistic understanding or deep understanding that this is what is keeping the world going it's a partnership with God and it is amazing just as the creation of the world and the last line on this page this was this is our verse and in verse 43 Moses saw all the Mal the what does that mean I knew it was as if he saw the entire world being recreated now this is very deep because what we're talking about here on a certain level I'm kind of spoon feeding you ready for this we're going to find out right just like the world was created in six days and then God rested on seven there's 2 each year is like a thousand years in God's eyes 2,000 years of what we call toou Vu 2,000 years what we call Torah and then the last 2,000 years which we're in now is the years of mesiah that when we were at Mount Sinai we were just entering the right was well actually since Abraham discovered God we had just entered the years of T and 200 some right uh 2,400 448 years after AB discovered God at the age of 52 that when we stood at Mount Si so we were already in the 2,000 years the beginning of 2,000 years of Torah by the sin of the golden calf there was a reversal and we went back to toou VU but after we repented and Hashem and Moses prayed for our our forgiveness and we were forgiven the day following yam kipur we were given the instructions to build the mishan and the the mishan itself atones for the sin of the golden calf according to Rashi at least guess what happened we were reentering the years of Torah so in other words we were just in the beginning of Torah we messed up with the sin of the golden calf we went back to to and then through the whole uh atonement um procedure with the mishan it was like the world was recreated a new in those 2,000 years of Torah began the 2,000 years of Torah a new that is my summary but let's see what the CLE the clear has to say so after the clear just got done saying that that Moses saw all the Mal the Mal of the m so the creation of the world that they had made it meaning to say what the Jewish people created through the mishan was an example or let's say a symbol it was Anonymous with the creation of the world which hasem did we call that meaning when we created and built this mishkan it was as if we did exactly what God did when he created the world and then it says that Moses blessed them remember in in KES we're saying God blessed the seventh day and Sanctified it here Moses blessed us okay now we're going to find out what exactly was that blessing Theos we already saw Rashi that Moses prayed that the should rest on the Jewish people okay what blessing did Moses bless them with and we saw in English in Rashi but here's the Hebrew that Moses was praying that the the God's divine presence should rest on the work the prod productivity of their hands and interestingly right this is um the last verse of Psalms 90 we're going to focus a lot for the next few minutes on Psalms 90 and we say thisas and other times we're asking it's interesting right May the pleasantness of God the May the the pleasantness of God our God rest upon us alenu so explains if you go back to verse one of chapter 90 it says ish Elohim it's actually a prayer of Moses but he he's called ish Elohim he's called a man of God the clear is not satisfied he thinks it's not sufficient Elana to get this point across Mish if you carefully examine chapter 90 which we will it doesn't seem at first glance to say anything about the building of the mishan so the clear says in the fourth line down in this paragraph the I'm going to say he has his own thoughts and he's going to tell us what is on his mind he says there actually is a clear V illusion it's a proper uh hints towards the building of the b mikash in the beginning of chapter 90 as well as at the end think about what it says in the beginning the first verse chapter 90 verse1 VOR now you'll see this on Source number eight a prayer of Moses the man of God lord now what does it say it says you have been our Dwelling Place throughout all generations ma own the word m own is it's like a clubhouse it's a place you feel comfortable it's a home you are the dwelling you are the dwelling place for us for all generations okay it is interesting I want to show that that Rashi with you to share that Rashi with you it mentions that Moses recited all 11 psalms now we say that David is the one who compiled the Psalms he didn't write them all right even Adar Rishon and Moses and many others had written some of them this is the these um 11 so from 90 to 100 that's the 11 Psalms that he writed he wrote corresponding to them Moses blessed 11 tribes with 11 blessings going back to Deuteronomy chapter 33 where he before he passed on he right who did he not he did not bless Shimon okay and the word maon is an abode or in a refuge in which you would enter and that is what you have been for us Hashem and then we're going to get into the word h Hashem has been our Abode and our refuge going back into the clear where 1 2 3 4 five six lines down in First Kings 8: 27 when King Solomon dedicated and inaugurated the the temple and let's read it in English first but will God indeed dwell on the earth how can I build this house expecting God to live there I mean God Is Bigger than us bigger than this house it's not going to contain him behold the Heaven and the heavens of Heavens cannot contain God much less this Temple that I have erected and yet we all know that God says build me a temple in which I could what dwell in them not in it okay we're going to get to that so King s is building a house for God but he understands clearly that God cannot fit does it's not a fit okay and now we're going to get into this statement I'll just read the Hebrew now there's no way that it can contain the word is like it cannot contain and this is what it says in our verse verse one of chapter 9 you are our refuge you are where we dwell right you're are dwelling and now these are the famous words if it's not easy to understand maybe it is that you are the place of the world and we're going to see a good explanation for this so the world dwells within you but you cannot possibly dwell in the world the place okay let's go into on the last page of the English look at the last page of the English I have here uh the art scroll mid rabot um we don't have to read the top I don't believe what I want to read is the very bottom the insights see there's a small paragraph at the bottom uh by the way so this mid is going on the very idea that when Yakov approached that place he was he prayed in that place the very fact that it says God has called the place so what does it mean the place of the world the word Mak we know it means place can be phonetically related to mik mik means sustains upholds establishes the existence of an object these have to really think deep ly about this is often made possible by the place it occupies for example a glass ball rests upon a shelf were the Shelf to be removed the bowl would fall to the ground and shatter thus it is the shelf that sustains the bowl and enables its continued existence so too with respect to God and his relationship to the world the world exists because God continually wills it into being it is he who sustains All Creatures each blade of grass a bird ocean and skies the star above Humanity everything exists because he wills it into existence all exists on his suffering all are sustained by his will if God were to withdraw his support from his creation it would upon the moment crumble away into nothingness all would cease to exist since it is he who sustains all creation therefore he's referred to as the place of the world notes that the sages generally refer to God as now wait till you hear this we've been saying H when we hear bad news or people have passed on and there's other times we use and wait till hear what Rabbi shim Schwab notes that yes the sages gentleman refer to God as a m context where loss tragedy or suffering is involved thus we find with regard to those who have sustained Financial loss what what's the words we say that the place Hashem what we call the place should replace your loss that's in the gamor broa 16b and of course we are all familiar with regard to comforting MERS May the place it's strange word to use but it's that's console you and with regard to encouraging the sick what do you say to a sick person may the place have mercy on you that's inabus 12b the reason is that in times of distress there is a tendency to wonder how could this have happened right your faith is being tested and on some level perhaps even to question whether God is even involved at s at such times we remind the sufferer that he is the place of the world nothing at all exists or happens without him we are and we will be sustained by him alone it is He Who Will Comfort and restore uh okay so back into the clear I hope that was interesting I certainly found it interesting the clear card begins with those words H if that's the case that you are the dwelling place of the world but you don't dwell in this world how could you ever that we could possibly prepare a home for God uh to to to prepare a house where he could establish his presence so the clear says if you look at verse two of our Psalms right we're in verse two of Psalms chapter 90 where do we see that on the sore sheet it is number 10 before the mountains were born you brought forth the earth and the inhabited world and from Everlasting to Everlasting in other words God came before the world if God came before the world where did he exist before the world was created it should be very obvious and ped like we just said said so in Hebrew if God actually needs to exist in a particular place which we know he doesn't but if he did so then prior to the creation of the world where was his place where did he exist with absolute certainty the world is not his place in fact the opposite is true that it's within God which is infinite so the finite can fit within the infinite but the infinite can certainly not fit within the finite so how could it ever come come upon our minds how can we ever imagine that hasem commanded us to build for him a house right as if he would exist in a certain place therefore verse three in Psalms chapter 90 is coming as if to answer what does it say in verse three that's number 11 on the says you bring man to the crushing Point well the see in Hebrew the word d what do you say return oh sons of men okay what does the clear have to say about this verse he brings it up he says that Hashem found it necessary to overlook his own honor in order to make some type of Dwelling Place in this world in order not just to forgive them but to show them they were forgiven it's not just to forgive because he can forgive them anyway but he really wanted us to know is going to rest with us the whole world are you listening world the world has to know and see at least was then and you could see it through the the mass amount of Jews living together that the really is dwelling in on a certain level with us even though we don't have the temple cuz he's dwelling within us that Hashem has forgiven us for the sin of the golden calf in fact as we I think we mentioned in the beginning according to Rashi the whole concept of mishan is to act as a kapora for the sin of the golden calf okay so he ends by giving us this he ends this paragraph by quoting m kego that it shows that it's a fact that there was complete atonement for the sin of the golden calf now just to compare two different sins the sin of the golden calf for the most part we'll say was atoned for and was continued to be atoned for as opposed to the sin of the Morag of the spies which unfortunately till this day we are still suffering we have to make a tikun talking to my people out here you know come home right I think that's the best way to make a tikun we spoke lanara we weren't interested in entering the land all you have to do is get on a plane right how hard it was for 2,000 years I get it you know people got killed people got you know pirated whatever it was even um um the kuari um RAB Yuda Le he finally made it here and as he's looking down from I guess the top of the cotel steps I don't know if they were steps maybe it was a cliff an Arab stabbed him in the back I understand it was difficult it was very hard but it doesn't seem that hard uh we had a uh an alarm today brem thank God for what they call I'm not even sure what it's called anymore the Iron Dome and the slingshot and who knows what else uh that Hashem has up his sleeve through the Fantastic scientists okay the next paragraph it's the second from the bottom it's perhaps for this very reason that the pattern of the mishkan that the the mishkan was made according to a certain pattern of the way the world Works in general as we mentioned earlier before the giving of the Torah that the to the state of the world was in what we call chaos and void right Torah but now once and leading up to M Torah that the world emerged out of that state of chaos and void unfortunately right through the sin of the golden calf and as a result the luos the Torah so to speak was was broken according to thear we reverted back to that state of being of the first 2,000 years however once we were given forgiveness and we were told to build this mishan and use it for worshiping hem we were forgiven for the sin of theel that we emerged out a second time from that earlier state of the first 2,000 years of void it was as if it was similar as if the world was created a second time at that time at that moment therefore it made sense that we were commanded right we were commanded after this the the atonement for the sin to build Hashem a house very similar to the three and this is Mystical um I I couldn't find the exactly where he's talking about but I know the clear card does speak about the idea there's the tonim that's the human world then you have the malim which in the middle world and then you have the god godhead in the top world so that could be what he's talking about and that's very similar to what we have in the temple the to the T you have the holy of holies on the inside the inner most room then you have the the Kesh which is in the middle room and then you either have the or right you have a a room you go in before so there's these three rooms so what is happening now that we were just forgiven for the sin of the golden calf and the world was like soal as if it was recreated that it went back to let's say the quality that it was before the sin we were back into the state of Torah cha amazing I mean when you really think about it the man called Salad he was the same man that picked up the the sticks on Shabbat in the desert and why did he do that so that people would know how serious the transgression of shabas is and that one could do chuva perhaps even aarish was it the right thing to do to eat from this the tree ofn knowledging good and evil for some reason we have a better world because of it now we have the ability to earn reward so here you have the ability to do TR soem gave he gave an opening or an argument so the Bali trua should know that their sins are um are can be overturned and what does he say here it's from tell us that the seemingly the only reason the Jews involved themselves with the golden calf was in order to teach the world similar like King David right to let people know you can do chuva that's very similar to explaining as an answer why in the world would god build a house here he can't fit in it because he wanted people to turn back what did it say in verse three of chapter 90 we saw it already it is number 11 you bring man to the crushing point you say Dua return o sons of man wait till you hear this D so there's a mystical explanation the word Daka Dal Theos it's an acronym for it is D murder the CU is for fear which is heresy and the AL is for Isha so you're talking about murder heresy and illicit sexual relations and I hope you understand that at the sin of the golden calf we did all three right and we see the word the right in chapter 32 verse 6 of EX of Exodus that that they got up to Revel this word infers that it's it's used for all three of the three cardinal sins so these are three cardinal sins murder uh heresy and illicit sexual relations so they uh they um sinned in all three of these cardinal sins which is obvious during the sin of the golden calf D Isa Kash Rashi actually says on the verse 32 verse6 right now maybe you saw the movie maybe you didn't right with uh what's his name Charlton eston I know there was a scene they had belly dancers right but they didn't it was back in the day they wouldn't show anything that was too x-rated right so the belly dancers represented the sexual relations was murdered I don't think that made the movie but which was Miriam son was murdered and um yeah so the the word Daka now what's the point here that if you violate any one of the three cardinal sins you could be forgiven which makes a that if you did anything less than that for sure you would be forgiven that's why the three cardinal sins are alluded to in the word Daka so as Rashi explains on the verse that they transgress also sexual and murder that God wanted to let you know right he's giving you an argument for those people who might have transgressed any one of the three cardinal sins Zar as it says in the end of verse three you should say the Jewish people should human beings should do son of man and from here on in from here on forward there is nothing preventing you there's nothing holding you back Hashem accepts your truva for the big ones look what he says as we turn the page right if it's effective if Tru is effective for these three big cardinal sins that any sins that are lighter than that certainly Chua is effective the right then we have in verse four right look at verse four where's that on the sore sheet uh by the way we just read in number 16 that was verse three uh 4 14 is I just I want to read the Rashi on Exodus 32:6 right on the next day they arose early offered up burnt offerings and brought peace offerings and the people sat down to eat and drink and says they got up to make marry the Rashi mentions the word is a connotation also for sexual immor immorality as you can find in Genesis 39:17 as well as in bloodshed um right and also um we also know that was slain from the mid so you have all three sins okay so afterwards if you look in verse four for a thousand years are in your eyes like yesterday which passed and a watch in the night right so every year is a thousand years who made so this whole idea meaning sounds like a lot of this Psalm 90 is speaking about chuva which is referring to here like for example in verse 16 so we had verse 1- 16 we started with verse 17 which is v no so verse 16 is Right may your Deeds be visible to your servants may your Deeds this is Moses's prayer may your Deeds oh God be visible to your servants remember how we start off it sounds like in chapter 90 There's No Illusion whatsoever about the building of the mishkan well we already saw quite a few ideas well he says this one also is this is actually referring to the building of the Mish because it was built in a similar fashion to like the world the pattern of the world right it was according to the handywork of God and it says in verse four may your Deeds be visible to your servants that they should see your name right as a action or production of your fingers right that they should make it exactly according to your pattern and in verse 16 it goes on it says right let's look again in verse 16 I hope I have it here number 19 may your work appears to your servants your beauty to their sons it does say benem to your to their sons okay to their young and um we have this idea of Bon right your your here let let's just read it here the word and Bon there's a little bit of a play on the vowels to explain that your sons your children are your Builders but the word Builders it's the exact same same root guess what who are the builders the Builders of the mishkan okay so it should be visible to your servants may your Deeds be visible to your servants like we said and then that your beauty what is your beauty it's your presence it's your should be visible to your children like we said in BR 64a what does it mean right and your children shall their peace should increase don't read it at as B but rather read it as Bon don't read it as your sons but read it as your Builders thear explains over there sorry by these um by these young um camels over there 30 nurse and camels with they young it says but it basically has to do with um uh what's the word Building look look at Rashi over there Rashi says regarding those 30 nursing camels B they're young with them according to the m the word means bonim which means the builders they were what do you call used for breeding when you have a bunch of males who need to go and be with the female animals you're building your you're building your your Empire to impregnate them and a male will correspond to the female okay so let's move on this idea of bonon is your Builders and that's what it means over there Rashi actually says that we read the Rashi what the clear is saying that it's really referring to the people who built this edifice the people who are building right the um so we see in chapter 990 verse 16 clearly talking about the people who built it sh regarding those the builders Moses's prayer was that the people who build it they should see the beauty what's the beauty the Ze of the the the the the the light of the Brilliance of God's presence within the building itself M and that's from here that's how the author of the mid understood that that was Moses's prayer that Moses prayed that the should rest on the work of their hands okay let's just finish we said in verse 17 this cryptic verse that God's pleasantness should be upon us since it said we had this in chapter 25 of Exodus verse 8 right you might have thought it says make me a house a temple so I can dwell in it it does not say that make me a temple so I can dwell in you in them among them it doesn't say in it I should dwell in them the purpose of the dwelling amongst us is on account of us the Jewish people that's why it says God's pleasantness we're talking about the brilliant Splendor the radiance of God that should be alenu that should be upon USU I know it's a little bit of a tongue twister and Hebrew it's even harder but basically it's saying the work of he of our hands right should be established for us and the work of our hands establish it um I just want to read the verse as it is and may the pleasantness of our of the Lord Our God be upon us and the work of our hands established for us and the work of our hands establish it so there's it's a little bit hard but the clear says like this the idea that right it's going to establish him it's m it's actually going towards the presence of God that's why you don't know it's talking about God or you because it's Nar means it's third person but it's referring to the according to thear that's why it says the work of our hands what was the work of our hands that's the mishan this was made or established as a dwelling place for the and for us we're partners that we would dwell together with God jointly in one let's just say in one structure that the mishan served as a place where God and us could dwell together that's why this verse is so cryptic established for us the we read it as because it's third person established for him as it says in in Exodus 15 verse 17 which is by the song of the sea okay that um the place of your dwelling which you have made this is the clear's understanding he added some understanding AB over and above what other commentators have said to explain how chapter 90 this mmore relates or explains the building of the B mikdash so I hope Friday night when we read these vers or shabas whenever we read these verses um that we have a better understanding um and we have a deeper relationship with God and of course with each other and we continue to learn Torah and not only should we Sayes this is thees of G the month month of redemption we should see the real building of the Bas mikdash I know we're all going to work on our own inner Temple our owner own inner mikdash but we'll see it on the ground just as well and have a great chabas and a great life and H [Music] oh