Ki Sisa - 1st Portion

Join as we learn Kush together for Sunday the first Torah reading of Parasisa chapter 30 verse 11. In the last week's Torah reading we spoke about the garments that were built for the holy temple and for Aaron and his priests. The last thing we mentioned was the last vessel that was built which was the inner altar and as well as the process of the installation rights for the Coenim and the Cohen. Today we continue with a few other subjects. We talk about the half shackle tech tax. We also talk about the anointing oil, the anointing incense and the incense that was brought on the inner altar, the construction of the last vessel, the washing basin that every coin had to use before entering the holy temple. You will notice that the first two Torah readings of Paris Kisa are a little longer than usual and especially in relationship with the rest of the Torah reading. And that is because the first two Torah readings discuss the second Torah particularly discusses the sin of the golden calf. And being that we don't want to place blame particularly on any individual when getting that aliyah, we give it to the ley or the kohhane being that they did not partake from the tribe of ley that did not participate in the sin of the golden calf. Chapter 30 11 and God spoke to Moses saying when you will take count literally we means when you will uplift but over here it's talking about Israel when you will take a census of all the individuals of the Jewish people according to their number and each man shall give a ransom for his soulm to God when they are counted. There will not be a plague amongst them when they are counted. What does this mean? Why are they giving a rashi explains first of all what is the word of this generally means when you will uplift. So Rashi explains meaning when you will accept upon yourself when you would like when you want to know a count a number of senses of how many Jewish people there are how many people there are do not count by head each person will give a half a shekele this way you will then count the coins you'll know how many people there are and not counting the individual people by head. If this way you will avoid a plague. What's the concept of a count and what does that have to do with a plague? So Rashi explains because when a person counts that causes a bad eye to be effect and David and pestilence and plagues can come amongst them as we find during the time of King David during King David's times he counted the Jewish people as described in the book of Samuel 2 and soon after he he counted the Jewish people the verse tells us there that there was a plague amongst the Jewish people. Verse 13, this is what each person should give. Anyone who passes through, meaning whoever will be counted, should give a half a shekel in the holy sacred shekele. How much is that? And what is that worth? You're now shekel should be worth 20 g half of that mashem should be given as a contribution to God this they shall give anytime we find the word z means that you're pointing to something saying this god showed Moshe like a fiery coinish and its weight was the Omar and then God told him this is what they should give as very well known the commentators and asidus explains what was the question what didn't Mosha understand seemingly every child can tell you what a half a looks like but Moshe was trying to understand how does this half a shekele atone for the sin of the golden calf and only after Moshe God showed him the fiery coin he understood that the half a shekele means that a Jew remembers that he is only half and God is the other half and fire that he has to commit himself with a passionate commitment to God that it can be an atonement for the sin the one who passes through the count. So the rash explains the way that people would usually count people that the people that were counted during the census would pass one after the other. We find the same thing as well when it talks about tithing from the animal. how each tenth animal had to be made holy. So it says that they would all pass by through the stick and each tenth one was stamped. So you see they would like pass through each one. We find in Jeremiah where he talks about the sheep passes through a counter. So each person walks through and is counted. What is what does it mean in the holy shekele? In the weight of the shekele that I am talking about that I set up. God says that it should be considered a shekele. When I decided that how much each shekel should be worth for example anytime in other places where we talk about shekel or whenever whenever the Torah discusses and describes what kind of shekel a person should be should be that shekele is talking about the sacred shekele. How much is that shekele worth? Now, the Torah explains to you what is a shekele and what is its value. So, whenever the Torah tells you you're going to have to pay, for example, we learned in the last week's two weeks ago reading Mishbat and three weeks ago about the actual value of when a person has to be punished, he has to pay 20 shekel, 50 shekel, whatever it is, it's going to be the shekele. That's a value of a 20 g. So in this case when we say that they have to give a hash half a shekel they're going to have to give 10 gra value gra what is a gra explains mo it is a coin a silver coin which in Aramaic you would call we find a similar place in the book of Samuel where he talks about that he's going to give him a bundle of silver and a loaf of bread the word aura a bundle of money or a coin referring to that language. Esim gash shekele 20 g is the shekele. Sashi explains over here as we mentioned the value of the shekel a complete shekel is considered 40 but initially and how much is a used to be five mo and over here the shekele we're saying is 20 over here the Torah came and added the rabbis came in the time of in the later generations during the era of the second temple where the rabbis then added on the zuz up another sixth of its value and they made it worth a value of six silver. So now when we talk about that being that the shekele was went up in value. So when we refer to going back to our case this half a shekele that we explained the value of item this is what all the people this is our value that we said 10 g which is a half a shekele is we understand half of it how much each person had to give at the time who were the people that were obligated to give were only people that were counted verse 14 who is counted Whoever passes through consider to be valued of counting from 20 years and up they are the ones that are going to give this donation explains from here we learn from the verse over here it tells us that under 20 years old they did not go out to war and they were not counted amongst the men even though a man technically is from bar mitzvah age of considered 13. But in order considered a man to be independent on his own is only from 20 years old. Verse 15, the wealthy cannot give more. The poor cannot give less in this half a shekele that they had to give required amount to give an atonement for God to give the donation to Hashem and to atone for your souls. What does it mean to atone? Number one, that you shouldn't be plagued by counting. And the way you're not plagued is by contributing your half a shekele another explanation to atone for your souls. If you notice over here before in the Torah reading of Truma, we mentioned that there was three ways that there were three different kind of donations. Over here as well, he alluded to that fact of those three kinds of donations that he mentions a donation to Hashem three times. Number one verse 13 where he said number two in verse 14 and then again in verse 15. So if you look over here the word donation to God is mentioned three times. This is alluding to three different kinds of donations. The first one was through donation with the sockets which each person when they started the donation to the tabernacle that every person every person had to give a half a shekele. This half a shekele then went to use and it came to a total of a 100. And then they took this hundraikar and from the hundraikar they made the sockets for the uh building of the tabernacle that the wooden beams went into. That was number one. The second one which is alluded to over here as well which was through counting that Moshe counted the Jewish people immediately when the mishkun when the tabernacle was built. This is when we look at the book of numbers and it says count the Jewish people take it census. That was right after the building of the tabernacle and they were counted and they all had to give a half a shekele for accounting. And then as it says in the verse in the first day of the month of the second month the Each person gave a half a shekele. That half a shekele was used for and each person gave the same and equal amount whether rich or poor and they used it to buy the communal sacrifices and for that donation it says here to atone for their souls because the whole purpose of the communal sacrifices were for an atonement of the Jewish people and being that the communal sacrifices were paid with the half a shekele. Therefore, the Torah over here says that the half a shekele came to atone for their souls. The third time that it mentions Truma, which is alluded to in our verse, is again for a donation that was used for the tabernacle as it says. This was donation that each person was able to give as much or as little as they wanted. And this is as we mentioned previously in chapter chapter 25 verse two that every person was then able to donate and contribute and that was not an equal amount and that was not used for a census. Verse 16 and then you will take the money thereof for atonement from the Jewish people and you will then allocate it for the service of the tenth of the meeting. And this by using it for the bases of the planks of the for the sockets of the of the of the tabernacle as well as for the pillars for whatever else would be. So therefore you will always have it as a remembrance in front of God to atone for your sins. What you going to put it for the service of the tent of gathering? This is back to where Rashi mentioned previously. There were two countings. one counting that was done as soon as the tabernacle was completed. There was another tab counting as we mentioned previously at the beginning of the actual building of the tabernacle where each one gave a half a shekele. That half a shekele was used for the sockets of the holy temple. When was this count? Sashi explains when did they do this? Even before the building of the tabernacle, after the sin of the golden calf, because after the sin of the golden calf, there was a plague and many Jews died because of that sin that God brought a plague amongst them. This is an example for a person who has flock that his owners love its flock that there was a plague amongst the flock of sheep. And once the flock, once the plague seized, the owner of the sheep tells the shepherd, "Please, I ask of you, go count my sheep and let me know how many I have left of my flock because I know to let them know that I love them." So, so too, Hashem was counting the Jewish people after the plague to know how many were left. Narashi proves that this count that he's talking about had to be at that time. If you recall, Rashi mentioned there were two counts in the previous rashis. There was a count that was right at the immediate time of the before the building of the tabernacle and those silver coins were used for the sockets and then he mentions that there was another count that those coins were used for the communal sacrifices and that's the one that it's referring to in the book of numbers and therefore rashi says you cannot say that this count that I am telling you now was the one that I'm refer that is referenced in the book of numbers that count was done at the second month and The problem is that the Mishkan with the tabernacle was already put up on the first of Nissan which was a month prior to that. Who talking about the Mishkan? And if it's going to be say what's the big deal if a if the Mishkans if the tabernacle's up already? The problem is what did they use those coins for? And if you're going to say that they use the half a shekele to be able to use for the sockets, how can they build the tabernacle if the actual sockets, the silver wasn't yet collected? Therefore, you must conclude that there were two collections. One collection was used to be at the beginning of the tabernacle building after the sin of the golden calf to make the sockets and then the second collection a month later or a few months later actually because it was only built a month later but it was actually collected in the time of Kislave. So at the first of where are they used to be able to buy the communal sacrifices as Rashi says what do you have from here were two one was at the beginning of their donations which was after one was in the second year in the month of uh a year and a half later once the tabernacle was already built if you're going to say How is it possible that you have the exact same count first time and second time around? Nobody died. Nobody was born. How did they have exact same count? You have 600,0003 63,550 because you have that when Moshe counts the the end of the Torah reading in also in the book of numbers it gives you the same number of 63,550. How is it possible that a year and a half later the exact number of the Jewish people didn't change in the two years? How can you say that nothing changed within two years? And how can you say that there were people that were 19 in the first count and then in the second count they already each age of 20. So therefore they should have been counted already. It's a true. So Rashi explains us and says as follows it can be very well that they counted the people in the first year. So so he explains as follows. There were two years that you can count by. You can either count by the beginning of Nissan which is the beginning of a year or by the beginning of tish. So by the first count when the building of the tabernacle when they just left the when they just left Egypt and they were just given the mitzvah of the new year. So when did they count those people that became 20 from however when they came to the second time around when they were counting uh so then when they were counting again they were counting it from tish. So you can have the same people who were counted twice in one year meaning as follows. But the count of the people that were counted then when their birthday started from that means you're counted twice the people in one year. The first time they counted them was in which was after they were commanded on the second count wasn't the first and ear. So therefore for the years of the people nothing changed relative to them though. So nobody added because whoever was not counted in the first year was not counted in the second year at all. Meaning the first time they counted was in Yumkipper. So whoever they counted was the fi time of tish. The next time they counted was in the first of in the first of year they're counting the people of Nissan. So it's the same people just being counted twice at two different times. So therefore nobody changed. which is just the same person that was counted in Tish counted because his birthday was from Tish and now the same people were counted from their birthday in Nissan and anybody that wasn't counted the first time wasn't counted the second time as well. What was the service of the holy temple? What was it used for? From the sake that they made the they made the They made the sockets from the half a shekele. Verse 17. Now the Torah goes on to tell us about the washing basin that was made in the holy temp for the tabernacle. And God spoke to Moshe saying, "And you shall make a copper lver and its basin, its copper base," which was the washing basin and the actual faucets for it to be able to wash and it should be placed between the tent of gathering, between the tent of meeting and between the altar. shall place water in it. Rashi K. What is a K? The word mean like a basin, like a big wash, a big holding tank that a big holding tank that has in it. And it has on it faucets that you can empty from it water and its basin like the explains and its base. It was a base that the uh big tank would sit on. What's the purpose of having this wash this tank full of water? This uh this was because it's telling you why do I have to do it to wash it? What am I using to wash the key or the washing station? Well, that was what it was used for. The altar, which altar we referring to the altar for sacrifices because we already learned that the altar was situated right at the entrance of the tent of gathering. So the kor the washing basin was a little bit pulled to the left to the south was standing in between the area that was between the altar and the tabernacle. There was nothing interrupting it in between. Meaning we didn't want anything should be in the space in between from the entrance of the tabernacle to the altar. So though it had to be in between but it wasn't directly in between. It was a little bit pushed off to the side. So it shall be a direct path from the altar to the opening of the tabernacle because it says clearly in the verse later on and the the altar was at the entrance of the tent of gathering should be in front of the tent of gathering and not the washing basin. Okay. Said how does that happen? put a little bit to the mapped towards the south. That's how it's described in the track date of what was the use and who washed it. So the Torah continues verse 19 and the sons would wash their hands and feet from it. Together in one shot they would in one go they would wash their hands and feet. This is how it's explained in the track of 19b. How would one wash their hands and feet? He would put his hand on his right hand on his right foot. Then take his left foot and put it on top of his left left hand on top of his left foot. When would they do this? Verse 20. When he would enter into the tent of gathering, they would wash them themselves with water, they would not die. or even before they approach the altar is to bring to serve to bring sacrifices to God, they would make sure that they would have to uh wash their hands and feet whether it was to go into the holy temple where they had to bring the incense on the holy the inner altar every morning and afternoon or to even sprinkle blood for example whether for a bull, for a person, a Cohen Gudle who made a mistake and they told somebody a wrong law which in those cases the um blood was also sprinkled on the inside or it was the goats that would somebody brought far deserh made a mistake and many people did did something according to them and therefore they were then brought inside that blood was then sprinkled and any time a person went inside the holy temple they had to wash their hands and feet. What do we learn from the fact that they should not die? Oh, from here we learn that if they didn't wash themselves then they would die. The Torah tells us general rules and from the rule from the positive we infer the negative and from the negative we can infer the positive. Meaning the very fact that it says they should not die tells us that if they won't do this they will be liable of capital punishment from heaven. Or if when they approach the altar, which altar are we referring here in the outer altar, we're not because even though they're being that they're not allowed to go into the already tent of gathering if they don't wash their hands and feet. So too over here he's saying that what it means that they are not allowed to approach in the courtyard of the tabernacle the actual altar and in that case it means that they need to wash their hands and feet. Verse 22. They'll wash their hands and feet and they will not die. And this will be for them a statute for eternity for Aaron and his sons and his children for future generations. This is coming to tell us that even when a person approaches the altar and he hasn't washed his hands and feet, they are also liable of capital punishment. Because from the actual first verse, you can only assume that if a person walks into the holy temple without washing hands and feet. This verse comes to tell me that even if he only approaches the altar without washing hands and feet as well, that would be liable of capital punishment. Now we're going to learn about the anointing oil. The uh anointing oil that was used in the holy temple. If you recall in the previous Torah reading, we mentioned that when the time of installation, they would use anointing oil for Aaron, his sons, and the vessels. What was this anointing oil and how is it made, the Torah tells us in verse 22, and God spoke to Moshe saying, "These are the ingredients that you should take for yourself. Choice spices. The best spices. Choice spices. 500 shekel way of pure myrrh the and then a a fragrant cinnamon. You're going to take half portions half portions of 250 each and then of aromic aromatic cane. You're gonna take also 250. What's this referring to? As Rashi continues, Rashi explains, what does it mean? The head of important ones when we refer to over here fragrant cinnamon and then we also have the aromatic cane. What's he referring to here? So, Rashi explains as follows. Because cinnamon can be at times it's the peel of a wood. It's the it's the peel of wood. There are some that are good and there's some that have a very good smell and taste. And then there are some that only taste like a piece of dry wood and have no smell. Therefore, he tells us when you take that cane, the aromatic cane from the best cinnamon, you have to make sure you take the one that has a good smell. Make sure one that smells well and it's very strong of a smell, not one that's already dried out and there's no smell to it. Half of it, you should take 250. Half of what you bring of the cinnamon should be 250. is that means all of it's 500 m like the means the Torah is telling you half of the cinnamon should do 250 what's double half 500 so then why doesn't the Torah just say clearly just being 500 like it says it by the mirror why does it say it in half it's a decree of the verse that the Torah requires that you have to bring it in halves why is that to be ble to bring a little bit more than what than the cinnamon to add in a little bit more than the person's weighing on the scale being that in general the spices was not put on in the scale. They didn't do it in exact it was just by eye. They looked and how much it looked about that of value and that's how much it was. So therefore they would take a stone that would be that amount of value and see uh how much it was basically the same. it wasn't to the act exact measure. So therefore the Torah says add on a little if you do it in two so then you add on a little bit on it and that's what's called uh and that's how it's explained in the by putting two halves you're going to get a little bit more. So you'll know you definitely have that much and an aromatic cane. What is this referring to? You're going to get a cane which it has of aroma that comes from it because there are many different weeds and sticks that do not smell. So therefore the Torah is telling you therefore tells me it should be one that does have a smell that does have an aroma that comes from it. Verse 24, you're going to continue now to bring more things that are going to be involved in this oil and 500. And now you'll also have 500 shekel weight of cashia and as well some of them want to pronounce and zin and as well of the sacred of Israel a hinn of olive oil. Rashi. What is the name of a root of a grassroot? The sages used to call it. What's the measurement of audit amongst the sages? Says that the grasses were mixed and cooked together with the roots. Buddha said if you want to use it to be able to shmear just with the roots that would not be enough. The oil would become so absorbent then and would not be enough even to cook with it. They first used to soak these incense in water. So they should not absorb the oil. So then they would take the roots out of they would take the incense out of the water. They would then pour the oil on it until that the oil then absorbed the the flavor the smell of these incense. Then then they would take the oil and pour it on top. Whatever they poured into the pitcher they would mix it all together and that's they would have the oil that smelled that was infused with the smell of these incense. Verse 25. You will make this a sacred anointing oil a blended compound that is made by a perfumer. This should be a serve as an sacred anointment. The word it's like a noun meaning it's something which is like a perfume. Something that smells well that's a that's a compound that has this beautiful smell. Bam and the canellation because it's on the top. It's right at the beginning of the word on the first word. It's on the It's not like the other words where then the the canantellations at the end of the word. Anything that you mix one with another until that the smell is infused one to the other. Anytime you have something that you mix together and because you mix it together, the flavor mixes from one to the other, it's called a merkahas. Today they would call it in Hebrew like a dish that how do you have a beautiful aromatic dish is because you're mixing flavors all one with the other. And once you mix the two together, the flavors from one thing go into the other. So too, this oil that they mixed together with the incense was called a because the flavor of the of the cinnamon and the cane and all the aromomas that were in the different things that were there on the spices went into the oil. Why does he double terminology? This is a type of compound which is made by a professional perfumer which is the name of the individual or the idea or the uh or the capacity that a person had the talent that one was done which was made through a person who was able perfumer who has this ability to compound and to mix these type of ingredients. Verse 26. What are you going to do now with this oil? And you will anoint with this the tent of gathering and the ark of the covenant is all the different times whenever they anointed something. As we learned in last week's Torah reading was done like a sea like that we have today. Besides that one that was done on the kings which the one in the kings they made it like a crown around the entire head of the individual. You will sanctify them and it will be a holy of holies. Whoever touches them will become sanctified will itself become sanctified. What are you going to use with you will sanctify them rashi? Oops. I'm sorry. We just verse 27 and the table and all its vessels as and the and the vessels and the inner altar and the outer altar which was used for sacrifices and all its vessels and the washing station and its basin. Verse 29 will sanctify them. They will now become holy of holies sanctified. Whoever touches them will automatically will in itself become sanctified and holy. Says verse 29. This very fact of anointing them sanctifies them to make it of something holy. What makes something holy? How does it become holy? Yeah. Whoever touches them, meaning anything which is worthy of being put in these vessels, for example, the libations, the meal offerings, the moment it enters into any of these vessels becomes holy because the actual essence itself becomes holy and from now on it becomes sanctified and whatever laws pertain to any sanctified item pertain to that. For example, the apostle you take it out of its spot. can't be over overnight. A person has to make sure he's immersed. If an impure person can't touch it can't be redeemed to be able to come something which is nonholy but something which is not befitting for it cannot it will not make it holy. If you're going to put something which is contaminated or something which it cannot which is not meant to be in it, it's not going to become holy automatically. This has learned it's concerned about the alter when we learned about this that anything that touches the altar becomes holy. So I know from there that this doesn't only apply to anything that comes onto the altar. I would have thought when it says anything that comes onto the altar can also be considered that it automatically becomes holy. But the very fact that the Torah then continues to sayim the lambs that were brought meaning that the same way only the lamb is considered holy only because it is holy and it's befitting to be there. So too something it will only make holy something which is fit to be there. Rashi continues and says anytime it talks about the anointing of the tabernacle of the kings the it is translated in a multiple ways meaning in a in a lot the only time that it was used was for greatness meaning the only idea of the concept of anointing was to be able to elevate the item to a higher status This is the way God decided that this is the purpose and this is the way you educate them and bring them to greatness. However, when it comes to the other anointings where the actual item itself is just for the sake of anointing, for example, when it comes to the matas, the the cakes that were smeared with oil or over there, you will find that the terminology is not, it doesn't sound like you're making it something great or uplifting it. It's just the terminology of actually uh smearing oil on it. So, there's anointing and there's smearing. The smearing of the oil was when it was done to any pastry whatever it may be. However, when we're talking about the coim, the kings and the vessels, we're anointing it because we're putting it to a higher a newer and a higher status by putting the oil on it. Verse 31. Verse 30 and the sons you will anoint you will sanctify them that they should serve to me as kohhan. Verse 31. And to the Jewish people, you should say as follows. This anointing go will be to me as sacred for generations. What does it mean for generations? From here the sages have taught Rashi says that this anointing go that Moshe said all of it still stayed until the time till the time that Mashiah will come and from there will be used it as well because the actual another thing is the fact that it says this oil is the numeric value of 12 7 and 5 equals 12 because how much was there lugan have there was 12 lugan and these 12 lugan Nothing will diminish from it and will be the same exact when the time to come for Mashiach will use it as if nothing went missing from it. Verse 32. You may not apply this kind of oil on any skin of any person. Are you allowed to make exact ingredients that you should not make you just like it is holy should be considered sacred to you. The word it should not happen like it should be good for you. You should never use this oil on a regular person's skin. What does it mean in this ingredient using this exact recipe? Don't make another one like this. But when it exact weight meaning according to the amount of oil that was used and according to the amount of spices and its exact measurements and recipe one should not copy. But if a person made a little bit more a little bit less that means he did not use the exact recipe according to the amount of oil and that means four for example 500 to one h then will be allowed even if somebody does use the exact recipe the person who shmears it on him is not the one that's liable the one who's the one who's liable is the person who actually makes the compound because the actual ual making of the compound is what's the prohibition? What does the word mean? It means the same volume of volume of the ingredient like we find this in the book earlier. We learned about the amount of bricks that the Jews had to make. When we find later on when it talks about the incense, same idea as well. When we talk about the exact measurements and amounts used is what is prohibited. Verse 33. A person who does this identical blend or puts this on an unauthorized person will then cut off from his people. Somebody takes from that oil that Moshe made and puts it on a person who is not is not for not for a priesthood or a kingdom and he has no right to be able to do it. That's when he is cut off and he gets the punishment of we now go on to the next mitzvah that Moshe is God tells Moshe of the making and ingredients of the incense and God says to Moshe take for yourself fragrant spices. What are going to be these fragrance spiruses besides the myrr and the cashier that we mentioned before? They're going to take not of stacked and uh which is called anika anika and galbinum sim they should be and fragrant spices and pure frankincense they should be equal weight of all of them. Now may any of these spices you may some of these spices as we're going to see there are 11 different spices that Rashi enumerates. Many of them you never heard and if you were to Google them you'll say you'll see these kind of spices were only used in the time of King Solomon's temple and if you walk into a spices store today you will not be able to find some of these spices as well. These are spices that were around then and we don't know if and how with the translation is accurate to what these spices are. So this is just a uh what we translate them to mean rashi verse 34 this who this is referred to what does this mean because it's not merely a sap that drips from the balsam tree is what he calls what is in old French they used to call this like the gum of the tree or itself is called in old French the or something of that nature. What is it was an aromatic root that is smooth and shiny like a fingernail. And in the Hebrew of the Mishnel, they would actually call it because it looked like a fingernail. This is the way the Tarum the Aramaic Aramaic translates it as tufrab is this malidor spice that is called galbina. And the reason is because it has a very bad smell galbin as he says we call it galbina. in the Torah counted amongst the incense and that is because to teach us a very important lesson one should not be hesitant to include the Jewish transgressors when it comes times of prayer whether it's on a fast day whatever may be that they are also counted amongst us in fact in yipper as we begin the prayers we say that we include even those that are not that are less than perfect and the same way that The 11 spices had in it one spice that smelled bad. And amongst all the spices, so too we include with us even those that are not as perfect. Samim, what does it mean? Spices. What is it referring to? Other additional spices and pure frankincense. Rashi explains me from here the rabbis have taught were 11 different spices that Moshe was told in Mount Si the minimum number of spices are indicated in the word the first word which is two which two referring to not of which is referring to not of which is not of I'm sorry the Minimum amount is referred to the word sim spices which is two. Then you have when the Torah enumerates the words stactate an galbinum are the another that's another three that so you have so far five then the Torah uses the wordim again which is again gives you fragrant spices. So that gives you another five. I have 10 because I have two from the word three not so that's five. Then the Torah repeats the word tells me it's another five which gives me 10. Then the Torah what finishes off and which what is which is the uh frankincense which makes it 11 that makes it 11. What are the 11? So now Rashi enumerates the 11. We have them when we say the prayers in the morning when we enumerate the incenses that were brought as well as we talk about before we enumerate some of the incense and here it is for here are your 11 and Rashi enumerates for you the following 11 number one which is this three gum that he mentioned before onika galbinum leav frankincense myrr which is cashia or cashia then you Have also shibis nerd spikenard caris saffron which now makes it eight for and you have over here are considered as one. Then because is very similar to the uh to the because the nerd this uh with the spikenard is very similar as they therefore they call them one spiky like a grain and therefore he calls it chibis which literally means grain. Then he continues the next one is koish which is costous and then kufa which is an arom aromatic bark and then kamine which is cinnamon and altogether you have 11 and then bucino which was the kina soap was not burnt as part as was not burnt as part of the as part of the as part of the incense. They would use it as a rubbing for the anik for anika to whiten it to make it appear nicer. So over here you have an enumeration of all the 11 different spices. Some of them the soap as we mentioned was only there to make the other spice look nice. There was one that didn't smell well. Not all of them do we know what that spice is today. Some of them we know. Saffron, cinnamon, myrrh are things that we do know but not all of them do we know or even know how to pronounce. and when we talk about what is the word they all should have equal weight these four that are mentioned these incense should all have not they should be equal in weight whatever this one is it should be equal amounts this is what we learned as we say it in the all had the same amount of 70 per each one. Why then does he use the terminology? Means the word bad comes from the word alone meaning one by one say each one should be on its own with the same amount of measurement. Verse 35 shall make these ingredients into incense account a compounded blended by a perfumer well mingled well mixed purees pure and holy means well mixed and take all of these that were now ground well and mix them well with the other and I say where do we have the word in other places when you call the captains. You find in the book of Jonah that he called and the people on the ship, the sailors on the ship. Why were the sailors called? Because they would mix the water the way you would sail the water. You push the water to the sides to be able to row the water so they should be able to get the boat moving. So two over here. When a person wants to make a omelette, he mixes the egg really well to mix it with the water. Anything a person wants to stir up very well. He will use a whisk to be able to get it to mix up really well. And therefore, you're going to use the word mixed well. That all these incases were mixed well. It should be mixed very well. hurry. It should be pure the kesh and it should be holy. Just an interesting tidbit when when it tells us about it, the actual people that made these incense, it was a very uh special talent to be able to mix this very well. The mission tells us there was a family of the Levim, the Aftas family who had the license and the uh had this patent had him mix it well to be able to make a beautiful column of smoke that even when they were charging a lot of money and the rabbis wanted to use a different company from Alexandria to get it to do it, they couldn't mimic or copy the patent that this family perfected in making and mixing the incense in the most beautiful way that a column of smoke would rise from the holy temple. This is talking about in the second temple time. Um verse 36. And you shall grind it very finely and you'll place it in front of the holy ark of the testimony in the tent of gathering that I will meet you there. This shall be a holy of holies for you. Rashi says he this is referring to the incense that was brought every single day on the inner altar which was in the tent of gathering any time that I meet you to speak that's where I will meet you we will meet at that location verse 36 verse 37 and the instance that you shall make for yourself in this exact measurement. Do not make it for yourselves. This should be only for God. As we mentioned previously, the word tells us in the mount and the measures of its spices only be done for the sake of God. Anyone that may do it an identical compound to make it for his own benefit to smell in this fragrance would be liable to be cut off from his people. You dying prematurely and childless. You can do it of your own. Meaning the prohibition is to make the one that you want to make for the purpose of the incense of the ilt altar and then try to make it for yourself. However, you can make it in your measurements on your own for yourself and then you can give it and then you can and then you can give it to the altar to be used as we mentioned the families that were responsible to donating it. That means one can make it as long as they don't use it for themselves. We now will continue where this brings us to where after Mogad tells Moshe about the building of the tabernacle and the construction of it, he now appoints the people who will be in charge of the construction of the tabernacle. And God spoke to Moshe saying regard I have now singled out by name the son of the son of Yehuda to the tribe of Yehuda. The will be the people as Rashi explains I have enumerated them means I have singled them out from everybody else that they should do my work as whom I depict Bal this fellow Bal and his name tells you who he is and how special that he is singled out for this work say and I've filled him with a spirit of God a spirit of wisdom. Spirit of God with divine wis with divine spirit with wisdom with with inspiration with understanding with and with inspiration and with all types of craftsmanship. If you look at the different three words he has gotten and the three levels wisdom, understanding and inspiration, divine inspiration that he should be able to build it. What is the word is the means that something that he hears from somebody else and he learns from them that he understands things on his own. He's able to extrapulate. He doesn't just repeat what he learned. He takes what he learned and he's able to understand and understand more because of it. And that refers to divine inspiration. What's he going to do for to come up with to have he's to devise plans to come up with work to make with the gold with the silver and the capper. He had to come up with these plans of how to make these woven designs that we mentioned earlier. for number five of and also he has to use the art of setting gems setting stones the males to how to fill them and how to set them and how to carve wood to make all the different kinds of work means he has to have the craftsmanship a person who has that ability to craft a person who's able to make the settings for stones called a craftsman it's a person who has the ability to craft with woodagar is called a carpenter to fill to be able to fill the incense the the inlets in every place that he had to put the different settings of the different stones as we mentioned for the aphot and for the um for the breastplate he had to make the exact places for all the different things that were needed for the settings of the stones verse six and together with him I gave us the son of the tribe of D in the heart of all great intellectual individuals. I have given the wisdom of they will do as everything that I have commanded you and also other smart individuals people that have given wisdom meaning all the people that there will be other words that will join with them in doing this work and as well those that I've mentioned and all those people what are they going to do everything that I made. And now the Torah enumerates what are those things of gathering for the testimony and cover it and all the vessels for the tent of ga for the tent of gathering. What is the ark of the covenant? This will be the place where the covenant where the ark of the testimony will be. As as as the table and its vessels and its and its all its vessels and the inner altar for these incense. Verse 10 and 10 and the outer altar and all its vessels and its washing basin and its basin. Verse 10 and the netting packing and the packing garments and the sacred clothing and there's clothing for his sons that they should be able to serve in them. I explained this according to the simple interpretation of the verse that's not talking about the clothing of the coin because it already says right afterwards the clothing for Aaron and his sons these garments that it's referring to this is the garments of the turquoise purple and scarlet that we mentioned later on when the Jewish people are traveling the that these are these moving blankets that they used when they were traveling and they covered all the things as we read later on in the book of numbers. It seemed to be right because it says later on in chapter 39 when it talks about all the things they made. It tells us that they made things to um to travel with and it doesn't say linen with them. And if it was talking about the garments that the priests wore, then it should also have linen because in every single one of them, linen was one of the garments, one of the uh items materials used to make their garments lin. We don't find any of the garments of the cohen that had scarlet wool, torquis without the linen in it. The word some explain it to mean those that work and serving like the there's no similarity to it in the Aramaic word like curtains that were hanging means like netted type of cloth. It was like a net or a mesh that was made with the needles. Verse 11ish and the anointing oil of the incense that was used for bringing incense for the holy whatever I have commanded you they shall do for bringing the incense in the holy temple which that is considered holy. Verse 12. And God said to Moses, saying, "Now that we know about the laws of the building of the tabernacle, God tells us about the laws of Shabas as well. You speak to the Jewish people. saying that but they should keep and observe my shabas because this is a sign between you and me between you and me for generations to come to know that I am God who sanctifies you says even though that I told you to build the tabernacle the building of the tabernacle. Don't think that therefore it is so important. You're not allowed to push off the Shabas to build the Mishkan. Meaning that building the tabernacle does not delay does not supersede the Shabas even though you're going to be so excited to build the tabernacle. Shabas does not get pushed away because of it. Anytime that there is a or a rack in the Torah, it is there to exclude, meaning to exclude the day of Shabas from working with the Mishk. This is a great sign between us. The very fact that I chose that day, my day of rest should be your day of rest. There that control shows the sign and the connection the covenant that we have between God to know who should know that the genians of the world should know that they cannot observe the shabas. The shabas was reserved and given only for the Jewish people and for this makes us holy. Verse 14 and you should keep the shabas is holy for you. One who desecrates it will die. He is liable of capital punishment. Whoever does work on chabas will then be uh will be put to death and he is and he is cut away from his soul from amongst the people from the people rashi. Why does it say he's capital punishment or do they have cutters or they cut away from the nation? So you must when does he die? When does he get capital punishment through there's witnesses and warning. When does he have cut away? Meaning, when does he get punished by God? If there is no warning, one who desecrates it, one who treats the Shabas as a weekday activity. As we'll see in verse verse 15, six days a week you work. On the seventh day is holy as a day of rest. Whoever does work in the holy day of Shabas should be put to death. Why does the Torah say in a day of holiness? It's a day of restful. It means a rest that the day itself should bring you rest, not something which is temporary that you're just recharging your batteries. It is there that you should just enjoy the rest itself. Therefore, the tells us repeats it because you're prohibited in any kind of work even work which is pertaining to food. That's why because you're allowed to do work which pertains to food also you're not to do any kind of work but where it says it doesn't use this terminology just says a day of rest you're allowed to do work which pertains to food. However, you're not allowed to do any other work because it only says the word once. to practice holiness for my sake and for my holiness, for my sanctification, my commandment. Verse 16, Shabas and the Israelites will observe the shabas establishing the Shabas for generations. It is an everlasting covenant. Verse 17. This is between me and the Jewish people. It's a sign for generations as a sign for all times. For in six days, God created the heaven and earth. And on the seventh day, he ceased to work and he rested. As the tarum says he rested like the soul rested that the person is completely relaxed and it gives a soul from the hard work. So too how is it that Rashi continues that this fact that it says Shabas about a person who God doesn't get tired God doesn't get tired but still God wrote about himself that he rested this is for us to understand it that our ears should be clear what this means God uses terminology that we can understand so God rested does God rest God doesn't work God doesn't get tired but it's telling us what does it mean that we have to rest that we have to be relaxed. The Shabas is a time for pleasure and to relax in this holy to moment.