Parshat Zachor: Tomorrow by Rabbi Ari Kahn

okay so let's begin yes yes it's really bizarre that somebody would come for parous PUD day like of all uh of all pario to come and visit okay so let us begin a from the beginning first PUK it's as far as we're getting today it's really only one p I I I hope you really appreciate that I I I'll translate a little bit if you want this is the accounting right this is a par of accountant this is the the the Mish of testimony which was pad so that's a little funny which was counted Al mosha which was counted by mosha now there is a whole side point to talk about what mosha did and uh there's a bunch of Reon him who go off on this uh issue was mosha trusted not trusted and just as a Hal side point there is a that emerges out of this whole discussion and that is that a person who's dealing with public funds should not be doing it by themselves there should be at least a second preferably a third person involved in it you create a quorum so in order not because we don't trust somebody but in order to avoid anybody from having suspicion and therefore things like this need to be done well and was even motion not trusted so that we go back to all the our other uh whole list of things that trouble that people had with mosha which is whenever people complain that there's no good leadership I'll say yeah and mosha they don't like either so like uh I I don't take you seriously but but that this turn of phrase is difficult M so it's like each thing adds a little more and you know it could have been written slightly differently so this is the encoun the Mish the Mish of teston which was counted by Moshe and that's only the first part of the p and then second part which does not concern us as well now I want I want to start and we're going to spend a lot of time with Rashi and we're going to deal a bit with what everybody knows that Rashi has said and what we're going to deal with is the really the following question let's try to think exactly how to put it is the whole Enterprise of the mishun is it simply an accident born in sin right is that a really bad way of putting this or you uh because yeah yeah because of that because of the because of the agav which means I I I think that some of us if we were to read through Rashi and and if we'll be really honest which is like a terrible thing to do to be really honest because I don't think people really want honesty then maybe at some point we'll come to the realization that it's not necess necessarily what Rashi says or doesn't say that's how people teach Rashi that's the more important thing everybody knows right yes am I right about this everybody everybody knows that the ramban thinks that this is thear and made right the mishan is the plan and we'll see a little bit more about this in a moment and Rashi really gives us the impression this the way that people teach it is that again let's exaggerate the point is that the People by worshiping an ago a golden calf making a peso they show that they really need something tangible cuz let's be honest worshiping a God who you can't see and you can't feel and you can't bribe and you can't there's nothing there it's very very frustrating and and we need we live in a concrete world we need something concrete and therefore after the Jews messed up with a golden CFA says no what can I do they need something so we're going to give them mishan but by the way now can I go back to the sentence I actually wrote it this morning is the mishan an accident born in sin do you do do you born an accident born in sin do you not like the way which actually born in sin born in sin it would make it an illegitimate child there are other words for this but I don't want to use it you want me to say it you want me to say it just for you you want me to I'll say it if you want me to is the mishkan ofer okay see I didn't say it as bad see my mind is not as bad as yours yes is that I know I know know but is that such a terrible thing to say you can go like this yes say and you're thinking now why did he bring me here this right this is it's a terrible thing to say it's a terrible thing to say so did Rashi say that so let's let's now I gave you a little bit something to think about so I'm going to say it again if the whole idea of the mishun you you want to say nice than I'm saying I'm I'm not going to say it nicer I'm just telling you now I'm not going to if I do it again I'm going to make it worse if if the Jews are guilty of the golden calf of the sin of the golden calf and as a result of that sin God says okay go make a mishkan so I'll say it again is the mishkan born born in sin or is a result of sin and therefore there's something illegitimate about it that's exactly my point why I use the turn of phrase that I that I did so let let's go back and and also you'll know well if you don't know you should know that I I spent a lot of time on these pages and also I should absolutely be commended by having so few pages today I could easily conserv yeah I can easily have brought midashim on one side on the other side a matter of fact I brought midashim on one side on the other side I'm just saying I could have brought all in one or all on the other and give an impression but the the the MIM are conflicted on this so I want to start with sour number two it's mid Raba and it's a really nice it's actually I think it's romantic and intimate way of looking at the Michigan very different from the way that I just described it as born in sin it's born of it's born of spiritual Romance and intimacy right see I can say nice things also this could be compared to a King who had one daughter oh by the way for those of you who don't know the king is almost always God and the over here is the Torah so God has one precious daughter and one of somebody who is Regal a king which means over here the Jewish people they went and they married there was which by the way goes back to the theme that we know of which starts in the nvi and goes on to the midash and and is absolutely a correct way of understanding it that Matan T is a marriage a marriage takes place has this in the background as well and then he wanted to go back to his land and take take his bride with him this daughter of mine that you married is my only daughter to separate from there's something I can't do and then but to tell you not to take her I can't because she is your true wife by the way very romantic way of looking at Torah Torah is our Z it's our Basher Torah is what who and what we're supposed to be [Music] with now you'll notice that I bold of the word I say and that's just because I'm going to keep on Bolding words with those three letters do this favor for me or this goodness this kindness this decency that wherever you go make for me a small place that I can live with you so over here you have the father-in-law saying so make a room for me adjacent and in know next door I want to I want to because I can't let go of my daughter I gave you the Torah I can't separate from her to tell you not to take her I can't do that and wherever you go you'll make a place to me sh this is such an interesting understanding of the mikdash which means why does the mikdash or the Mish follow Matan T by the way notice not why does it follow theel why does it follow Matan T because because God is saying God is saying I I want there to be a place where the could be where I can be and therefore if I before described the mishkan as as a question least as an accident born in sin over here you have a beautiful articulation of the mishkan being something which is holy romantic and intimate because just like essentially the Torah is this thing that we have in common with God right the the Torah is the thing we have in common and God says if you're going to have the Torah then I'm going to be with you so I'm this by the way this mid would work so much better within the ramban's understanding of the world again this is the ramban this this m is the ran even though it doesn't make a difference how he quotes it it doesn't quote it this is the ramban which means he understands that chapter 24 is when mosha goes up to receive the Torah chapter 25 is When God says make for me a mishan so therefore there is this direct correlation by the way when I say direct correlation chapter 24 to chapter 25 I don't have to do what Rashi does and what's that by then being convolute to saying no and what Rashi ends up is do we need to do this again we we we can if you want to that according to Rashi chapter 25 actually comes after Chapter 30 where do you want to put it exactly CH it would come after chapter 3334 so therefore the whole sequence gets messed up so therefore thean is really easy to remember just follow the book of schote and everything's in its right order okay good in Source number three we're going to have a similar articulation articulation though it'll be slightly different this is found the as soon as the Jews accepted they accepted God's dominion and and how do they accept it by articulating and saying immediately God said the barel right and so on mikdash now the thing that I want to note which is not necessarily said but it's what it means you have to trust me on this um I'm a professional and that is is what I bolded for you that's the which means it's and that's why I said keep keep in mind the a if you go back now look at the First Source to right all that is not an accident and all of that is deliberate and the and the I assume that you know the B midash thinks that you got it assumes that you got that and but that's the point over here as well which means in both midashim it's essentially asking what I I think the way to put this today would be it's looking for the origin story yes what's the origin story for the mishan where did the mishan come from so one is saying oh where did the M come because we accepted the L now we have the L we have God's daughter as it were and the other is not foret accepting the LOD it's accepting but on a different level of accepting by the way keep in mind accepting you'll keep in mind that word accepting keep in mind are you keeping it everybody write down that number please we want to we want to register our complaint right so over here it's not the it's not the physical me that's inting it's not the physical L that need a physical place to be put cuz that's really what emerged out of the first one so then God says okay I need to be there again whatever that means over here it's because we accept it it's attitudinal it's not aish it's it's where we're at in terms of our hearts which is very different from the first one even though I say very different they're saying the same thing but they're focusing on two different points one is focusing on the L and the other is f thing on the and and again I want to remind you that the has that word as well that we've been looking for goodam Ben Haram the son of the ra if you go back and look at the first he goes That's hinting at the because the were called various times I I I'm sorry I I could have made this six pages if you wanted to I could have collected all the times that the L referred to the only reason I didn't do because I did that last year or two years ago or whenever it was which means that has always been written deficiently it's been written without the V over here as well right in the First Source he do it so so you have testimony which is lacking somewhat whatever that means he he's telling you that the word ad may actually be pointing out to how long the mishk was going to last more or less it came out to it came out to 47 79 but he's saying but still what is the adud over here so it's interesting cuz if I wouldn't have known better or till he told me this when it says I would have said that it's talking about the Mish mishan is the testimony but by saying it's the is the testimony first of all why does that help it helps because then I don't have repetition so that's the Mish and then is the in the G and therefore the iron but but you all realize it's not as smooth as we would like it to be because it could have just had said that it didn't have to say it in a way that we have to go and figure it out the in Source number five writes and by the way I have no understanding of what I'm reading right now he goes don't get confused any other could go Mish now I don't think he's actually saying that korak made a mishan but let's say korak had made a mishan is say no this is the mishan this is the only mishan the mishan is the do and I'm going to admit something now you don't know exactly what to do with this so give me another second or two again same tradition as from the school so this is the first turn of phrase what's the Mish mishan is the place that God's spirit is so now he's saying but if you went back like I told you I didn't do or wouldn't do for today if you go back and look where the word testimony is used in connection with the mishan you'll see that it is primarily till this point used in connection to the Ten Commandments Itself by the way this is is debatable but he's I won't say through the word primarily then it's okay so so here it revers to both so he's dancing between the two concepts between the Aron the L and the mishkan and therefore what exactly is the testimony now now all of this is difficult okay just in case you're looking at me say I don't know what's going on right now I just lost you in the last minute so now let's go to Rashi mishan what is Rashi right away again you know we've discussed this before that there is a debate to what age audience Rashi is writing laaba chbi in his commentary to Rashi believes that Rashi is writing to children and there are other people who believe that Rashi is writing to adults and I think that the best answer is Rashi is writing to everybody you know to say that Rashi stands for ran Isel is correct and Rashi writes on lots of different levels and people are very very sophisticated or able to see and discern incredibly important and challenging ideas within Rashi and people who were learning on a very simple level appreciate that Rashi helped them understand something over here the first thing he notes is Hamish mishan so anybody who reads that PK is going to you know again let's go back to the little kid the little kid is going to trip over that and say why say misham twice and you know I I most of the time I leave the TRU in in order to be able to know how to read it and I'm not even talking with the tune I'm saying to know how to stop and now if you didn't have any kind of uh Tru there then you wouldn't know to read it but and again the kid could make that mistake why say Mish twice why not meaning and there was an extra phrase here now this is such an interesting rash because first of all he said that the word mishan the second time unless you decide it's the first time one of the times the word mishan is from the word mashanta is a mortgage yes it was mashanta that this is the mortgage the mortgage payments you have for the mishkan it's actually I'll put it a little different better than mortgage is a better word collateral collateral is a better word for this like when you get a mortgage you have to put up some kind of a collateral as well or people have to sign on it as collateral is that what he's telling us and again this really you know needs to be unpacked much more than I'm going to do today for I would talk about this more but what he's saying is is that and and we've seen this idea we've seen this idea in the midash mid there some other places it's hinted in the in the B as well and essentially what he's saying is is that God takes out his anger on the building and not on the people that when God is angry at the Jewish people he takes his so this becomes collateral and and therefore something terrible happens a building gets destroyed but look what he's saying which means the first and the second are going to be destroyed but the Jewish people are going to move on now this is so depressing now you could say no this is great you but you could take this either way why is it terrible it's terrible is that the mishkan is just about be completed and right right here it's going to be completed par we're going to and God is oh it's great you have a Mishka now cuz what is the purpose of a mishkan the mishkan is a place okay so God is going to be there but there's another side to it and by the way in a sense that is from above spirituality coming down and dwelling among us but there's other side to it and that is that we serve God there and and therefore it kind of goes up towards heaven so this is a wonderful place that we can become close to God the best word for being close to God in this context is Corban which now you realize why that is connected to the mishan as well and all this is great and say okay if we mess up and if we sin we can go to the mishkan we can bring corbano come close to God we could be forgiven and now we're being told that yes the mishkan is a place that we could be forgiven for the sins that we do but it's not just that in the mishkan we'll be able to serve God and get forgiveness the very essence of the mishun itself is going to bring about forgiveness if the Jews sin bad enough God say okay I'll take the corbon what's the corbon the mishun and therefore I'm going to destroy the mishigan going to go up in Flames just like a Corbin can go up in Flames but now the Jewish people are going to continue rather than them paying the price so that that is just an unbelievable thing that Rashi is saying here if you want I'll read it again he's pointing out to the first corbond and to the second corbon which you know that's what I saying before you could decide is this a really great comment or is this really a heavy and depressing comments which means when the Michigan is completed all we're going to say is that okay now we got to a new place in our relationship and now everything is good or go back to that first midrash right where God says I'm going to live with you and we're going to live happily ever after and you took the Torah and this is going to be great and then you say oh yeah but you know we're going to build the house cuz if I get mad at you I'm going to burn down your house like like like hold it what what just now happened but then on the flip side I'll burn down your house so you and your wife can walk away from the house and continue and live together it's again it's there there is that's what I'm saying is that this is so interesting and did Rashi really just now explain the whole thing with that way that I did yeah he did but you you what can I do you still you still need you still need me that's that's the Pres yeah that's true yes twice twice he and he says twice yes so that's great now now read the next line in rash just course you think you made a mistake there Mish by the way that was what's Mish right we are in Source number seven what is mish right second line in Source number seven what's Mish that the Mish serves as testimony to Israel that God what does the word v mean that's also interesting word when you step aside he slack he cut a slack he it really means forgive and that he uh he let us get away with it that's really what is he let us survive from the ago so what's because look God's presence comes in and fills up this mishan that means the mishan is functional now when you read this rash I think you almost can't help but connect it to the other you know our assumption that we have walking into Rashi and that assumption is this comes after the ago and therefore the this is the adud this is the testimony that the relationship will go on again I until now I presented the ramban the wonderful romantic intimate side of it and I try to get away from this thing you know this idea of the mishkan Bor and sin so according to what Rashi is telling right not only is it born in sin it's there because the future sin are going to take place in order to be able to get forgiveness afterwards so therefore you know what can I do the ramban is beautiful the ramban is romantic and the raan ran is spiritually you know elevating and then Rashi lives in the real world unfortunately and it it's they're both difficult but let's go on a little bit because I I I am I've been leading you along the way in a way which I don't think is 100% correct but I'm not telling you why yet so let me let me continue in Source number eight we have a similar kind of statement in Rashi now this is the last L Al what happens the beginning of LED answer too by the way this rash unless you know where it is you're not going to find it because it's not where it's supposed to be in a sense because it really should be by the next p and then you say ah that makes sense that it's there here's where Rashi says that the Torah is not in its proper sequence in relationship to the cent of the golden calf that the ago the sin of the golden CF took place long before God gave the instructions long before God gave the instructions to build the Mish what is that mean in simpler English that means that Rashi is telling us that not just is the sequence wrong but it also now creates another Dynamic Accord to the ran what do we have as soon as God as soon as we accept the Torah and one M as soon as God gives us Torah then we now need a place to put it so we need a mishkan That's The Logical conclusion but according to Rashi no that's not what happened it was only after the sin of the golden CF did God then give the instruction to build the mishan and and the Torah is not written in its proper sequence maybe to defend the honor of Israel a little bit but this now again will give you then this this impression that the only reason we have a mishun is because we sinned and now you connect it to that other Rashi that we just now saw that the fact the sh comes in indicates that God has forgiven us for the golden calf and God kind of looks past this and the the relationship with God can now go on despite that terrible sin that had taken place at that uh at that point and he says sh so take a deep breath over here in terms of what again the rest of what Rashi did Rashi said as follows that the AA was before the command to give the mishk they sended the AA on the 17th of Tam go through the whole summer then you know after the sin mosha is invited up on roses he's there for 40 days and the Jews are forgiven him Kipper and on the next day they start the collections to build the mishkon the mishkan is going completed as it says in this week's paraa on the first day of Nissan so again I put these two rashis together it should be very clear you want a third Rashi we could look at source number nine where the PK says that again this is getting the Coen ready to serve what do you need to become a Coen to get consecrated right you bring a power power is a bull rash writes in Source 10 to bring about forgiveness to the agel so now at this point we have three rashes I think that will then lead us in the same direction on the other hand in Source 11 Rashi is describing some of the things that they need some of the materials and and we come up with a great question that you know perhaps we should have been troubled by it and that is where do they get all the materials that they needed in the in the desert you know the desert is a place that you don't have that much materials to say that mun came down you know with wood planks and with uh okay that that makes sense so here quotes a great mid and and and again this mid needs to be unpacked a little bit rash says Where in the world did you get these kinds of trees in the middle of a desert that that doesn't make much sense by the way pay attention because that we're staying with Ruma the rest of today RAB Tuma is in the house right we're with RAB Tuma he helps build the house as you see right here knew with his his Divine Clairvoyance he knew the Jews are going to build the Mish and therefore he planted some he BR some trees down and planted them and then he commanded his children oh when you leave don't forget to take these trees out with you because you're going to need them they took them out of Egypt now you could say that Yakov knew that they were going to sin CU Yakov you know he knows his kids right yov had a ruin he had a Shimon he had a Le he had a yehud should I keep on going that yov knows about right so yov knows you guys are going to mess up now you could say it like that I don't want to say it like that you know why so what do you have to obviously ask yourself okay you don't have to obviously ask yourself okay it's interesting that it's yov who does this okay that that's interesting um but why Yakov answer cuz Yakov made a nether what was yakov's nether I'm going to build a house for God so yakob doesn't really ever build the house for God how does Yakov keep his Ned there so therefore yakob goes through his whole life I'm going to have to build a house for God I said I'm going to build a house for God one of these days I'm going to build a house for God so as he gets towards the end of his life what does he come to this realization I never really built that house for God by the way if any of you ever made a vow that you want to build a sh let me know we'll talk afterwards and uh you have to keep your vows so Yakov then plants the trees which then are going to be used for the mishun and now you realize that this what a great Rashi this is so so who's Rashi riding for okay we go back to that question right rashi's writing for me so what did he just say yes Yakov now kept his vow because of this Rashi and then again absolutely great but what's my problem with this then is it really because he knows they're going to sin or is no the Yakov made that vow before he didn't any kids you know it's like the people going to the sh they start talking which schools they're going to send their kids to that's great there's only one problem with that what's that they haven't met their kids yet could you decided where they're going to go but but what about the kid the kid happens to be a real person and the real person actually may have actual real needs other than just living a parents fantasies I speak why would my kid need to go to school they be starting quarterback for okay anyway for the Baltimore Ravens okay so let's now move over to REI tanuma let's turn let's go to the med tanuma you see the next three sources all the and let's see where we can get with all of them ah now you realize who who noted that yes that was the Rashi this is the source for Rashi collateral so now you say hold it Rashi is again this is what Rashi does Rashi cuts and pastes in the most brilliant way whereby midashim come and answer texts textual problems and Intrigue offers a second interpretation it is testimony to all the peoples of the world that God has not rejected the Jews yes by the way you you hear some uh what you he harashi may have read this as well is that you know you live in a Christian World which says that God has rejected the Jews because Jews have rejected God and the Jews have sinned and now there's going to be new Israel and so on and so forth replacement theology by the way are you noticing I told you are you you noticing the ma good good defends them forgives them who's going to inform the nations of the world that you've been forgi that you are forgiven the Jews they're still your people and nothing has changed and tell people now there is really an interesting subtext which I hope you're getting and maybe I'm overstating it but I'm not and that is the connection between the andash okay there's actually two different ways of saying this one way that we already saw is that somehow somehow the mishan is connected to the and now we're saying that the mishan may be connected to that they so I hope that all of this got a little bit more interesting cuz but but I I I do need to stress something now on the okay here's we have to be careful and here's where we have to be more sophisticated and here is where I think people tend to fail what's the easy part over here we read Rashi and now we saw the source of Rashi and I don't know about you I have zero if you want 99 99.9% confidence that this is Rashi Source good right because he says the same things as Rashi but what's really interesting now is to go back to Rashi and read Rashi again and look what Rashi quoted and what he didn't quote look what he said and look what he didn't say because there's something which he doesn't say which I think is critical so where was this Rashi this was in Source number seven and I want to especially point at the second part is it is testimony that God has forgiven them and the is with them and that's what was really spelled out clearly in tanuma but did you notice the difference the difference has to do with directionality I'm not being clear enough right you want to figure out yourselves you want me to just say it just say it just say it in the midash Who's the who is the intended audience the nations of the world why the nations of the world because the Jews sins with the ago and therefore because the Jew sins with the ago so therefore therefore God says oh go and make a go go and make a mishan because after you've sinned people will think that you've been rejected which then takes us not all that far from what we saw in the beginning God says I'm going to live with you but it's very different it's very different I'm going to live with you it's not as romantic at all it means okay you cheated on my daughter and people will think that you have not been for given I forgive you and I'm going to come and live with the two of you just in order to show that that that there is forgiveness over here now that's very very different from that first articulation but now let's read Rashi again Rashi writes that this is again we're we're in Source number seven because the was with them so it doesn't say what you think it says it doesn't say that the mishkon was commanded because of the ago what it says is that the mishkon works despite the ago is that was that subtle enough or uh again what was my question I started with today is the mishan born in sin is the whole concept of mishan born in sin or is the question the way that Raji is actually saying it after the sin will the still enter into the mishkan that's not the same question which means is the whole concept come because the Jews sinned that's what the tanum said tanuma says the Jew sin with the golden calf and Moshe says well people will think that you rejected us how we know reject it I have an idea go build the mishun and I'm going to dwell with you and then people know I didn't reject you that's not what Rashi says over here what Rashi says over here is that a mishan is a great thing to have because it will be collateral when you sin in the future I'm going to destroy it and therefore you people know that and therefore you'll be forgiven and by the way notice Le Isel he's not looking at it's so interesting yes Rashi who lives in a Christian world right the Crusades are warming up at this point and Rashi is saying no no forget about he's not even looking at that audience he's saying it's for the Jews to know it's for the Jews to know that despite the fact that we may have sinned still the mishun is going to work and therefore this doesn't tell us at all meaning where do you get messed up when you get too fancy how do you get too fancy you read Rashi you go to his Source you read The Source then you read The Source back into Rashi but Rashi was very careful what he quoted and how he quoted and what he didn't quote and Rashi doesn't say what the midash said Rashi does not say over here that the whole concept of mishan is born in sin is only because the agel rather he says that after the agel now there's going to be some drama will the mishan actually work will God dwell with us and what's the answer yes yes God does dwell with us and now we know now we know that we've been forgiven it's very very different yeah it's I say very very different I can say three varies it's it's significantly different that we really need to pay attention to it let's do that again and let's go on to the next no no no so those are two different points so when it's destroyed that's when you have the situation of Hester that's G exactly let's go now to let's go now to Source number 13 this was the Rashi this was the source for Rashi that did the whole sequence for us and we'll be careful again was MOS told this God gave the instructions to build the Mish on even though in the text it is found beforehand how much should we read here we skip a little bit and how do we know that on God saidash the words that today they're forgiven again same approach that why so all the nations will know that the Jews were forgiven but the only thing that was thrown in here is Yum Kipper Yer is the day we're forgiven and then they're told to build and that's why it's called who this is testimony to know that God dwells with you and then it continues just for good measure and you're going to now donate some some gold which will bring about forgiveness for the gold which was uh which was given for the golden calf right and that will bring about forgiveness from the gold I want to go back and now read the Rashi that dealt with the with the timing of all this isashi in Source number eight what he stresses in the midash was that the instruction to build the mishkan was only was only on yum it doesn't say it in Rashi this is not as strong as my previous point because I do have to contend with the first turn of phrase was before they were commanded the difference here is it doesn't tell us when they were when that command took place all that he says is the next day they started he doesn't say what the source actually had said and that was that God never Saidi mdash until that point which means in this Rashi we don't know when God said vasuli mikdash and it's very easy to over again just say that Rashi is saying the same thing I I just find it interesting in both of these sources that Rashi chooses not to go as far as the sources that he's quoting from and he stops before that and I and I do think that there is a uh a theological difference let's look at one more Med and then things are going to shift a little bit for us in Source number 14 this is in keep where the takes place he says go down you know that they're sinning himself speaking in the and we're going to the whole [Music] thing so again here is this comparison and which is what I've been trying to get you to pay attention to from the beginning now notice the word is that what is the word they messed up their behavior again notice the word not only the but they did and and so on they did all three and so on we'll get to and so on so let's now look at 15U now the word a say if you never noticed it before it's part of the sin of the golden calf which will look at in the second and sour 16 but that's important make for us a god mosha is not here now look at at aon's response towards the end of the third line of that midon said to them yesterday you said yesterday before you said we'll do whatever God had has requested which means like what is you're going to follow God or you going to go be making you know what is your behavior going to be so again I I don't think you know if all the other ones that I pointed at till now I think you could have missed I don't think you can miss this one and therefore is saying that to them what do you mean you said by the way this is not the this is back in chapter 19 so now let's pay attention to Source 16 this is the and I'm not reading the whole thing I'm just letting you look at what's bolded say him and God then says God then says I'm going to swallow right and my favorite is the last was that enough and it's the emphasis of this which again I hope that you don't miss and and therefore again you just have to look at this and notice all the Bold of the words having to do Assa and essentially it's staring at you the med in says this starts with the med that God offered the Torah to all the other nations and no one else is willing to accept it right so this is also where we started today and therefore they said now notice this is focusing on the other part on the therefore that's the I'm not explaining all of this but let's continue again focusing on the listening we we've given up on the on the listen to the word of God it's kind of like a of a king who says to a servant diatr I looked up don't feel bad the definition I found that it's cut engraved glass vessels so it's like a fancy kind of a of a glass and he says sa for me these two cups and these fancy glasses him and be very careful with them and this is great and before they entered into the and before the servant was able to enter into the palace there happened to be of all things there was an agle standing there you what an interesting Mas right there's a calf the he he was horned by the A and he dropped one of the cups and he was shaking in Fr of the king that the eagle came and he broke one of the Cups by the again what are the two cups which cup was broken the broke of why why was broken was broken which means we did we performed we did things that God told us not to do we said instead of we made an ago we messed up so be extra careful with the second one poured two cups at but now you realize you can't miss this right so be extra careful with he that's what the p means listen to the word of God bakov so there's a couple of more sources that we have that we're going to use before we finish the first is a book called Yakov I hope I'm pronouncing it right rakov yolish or yolis Yus um he wrote a number of books he wrote a book called The M roim which is kind of like a dictionary of tamuda Concepts and then he wrote a bov which is a which is a index of cabalistic Concepts I do have a copy at home which I've had for 40 years or so when I got it was one of my favorite books you can just read your cabalistic dictionary whenever you want and it is a great way of learning all kinds of things this is a this book is a continuation of that cabalistic book I don't and and being that he generally collects more than he's being original my strong suspicion is suspicion is that if I looked hard enough I'll find somebody before but this was the earliest place I saw this idea that one needs to listen to Listen to God listen to the king listen to right accept the Yoke of godri mishkan now that's very interesting even Jerry agrees with me that that's very interesting that's really interesting just in terms of of what we just now saw yes you messed up on the so now you need nishma and what's a great way of doing nishma a great way of doing nishma is having the Mishka now we don't know why because I could just as easily have argued that no I made the Mishka now I need to make a mikdash and and is trying to fix the but apparently we need to fix both we need to fix the nma because something got messed up by the way if you want in Source 19 this is the grandfather of the Abu of the babaali he pretty much says the same thing to and my guess is that he got it from this earlier Source but you know one never knows the ramban in Source 20 this is a Pure halak Source sorry to move away from our cabalists for a moment the ramban is talking about this isn't the saer Mitzvah the ramban commented what all the mitzvot are and the ran had some things to say about it the question really is is Mitzvah or a statement is Mitzvah or reality I am God can I command that I am God can I command you believe can you command belief and there's a whole discussion about what is the nature of an so here the ran writes by the way notice the they heard they heard directly from God and and this goes back to the understanding at the end in the gamorra that and and the reason for this is because the first two Commandments are written in a different form than the other Commandments are written when it says it's not first person Ani is first person so therefore right don't have any other gods alai is first person so therefore what made kazal say that at least the first two Commandments that heard directly from God is simply the way that they are they are said in terms of the DI so the ran here is pointing out that they heard that directly from God he named it so how do we do this how do we do an it's a very funny question what's the answer we sayma so they heard sham they heard these two how do we do this we say shma and what do we do when we sayma we by the way what was the word I told you in the beginning that you that you already forgot it right you forgot what I told you to keep it wasel it was to receive that that's what I told you to pay attention to from the very beginning that but but I I want to maybe think about it a little bit more when the Jews received the Torah there is an experience of God at Mount Si and that experience of God was forfeited when they made the golden calf and you could tell me that making the golden calf was trying to replicate and experience something spiritual which is incredibly unfortunate because the two things they heard God said and they're breaking by by by making a God and saying that this is the god that took I'm the God who took out of Egypt and they say no we think it's the CF that took us out of Egypt so this is very unfortunate because it's not see normally when we think about this we think about the content of those two Commandments they didn't follow the content they didn't follow an they didn't follow and I'm pointing out now but there's something else going on there that's the experience of they've actually experienced God saying these things to them so now how do we fix that how do you fix the experience of of God being there and speaking and and again the Jews should have accepted right there by and they did accept it they accepted it before when they said but they messed up the N is that's why the mid okay now make sure you do the nishma right but what's the nishma nishma is is actually interesting and I I've not I've noted this before almost every time in the Torah that it says the word shma listen the tarum Isabel it's not auditory it's it's an attitude it's not saying listen right that's why it's interesting some of the commentaries the translations of shma they write here oh Israel is it literally here it's it's it's not here it's it's accept it's accept which means is when I I am accepting upon myself that God is King and God is God so now that got messed up and that's why I want to come back now to the purpose of the mishkan the mishkan now is testimony that God is still with us and the is still with us but why does this need to be stated because when we messed up with the golden calf we messed up we messed up the experience of God being there so now when the is going to enter into the mishkan it's going to fix this experience of I see I almost want to sayma but it's going to fix this Experiencing God which they had somehow forfeited that is in again if you want look at it almost every time it says by the way the exception isma byma theum doesn't translate he just sayma shma is shma and he doesn't want to touch that but despite this I nonetheless think that when again let's just go back and and try to put all this together it's Rashi does not necessarily say that the only reason there was a mishkon was because there was an ago the sources he's taking it from do say that he never said that as far as I can tell he never said that is it easy to ascribe that to Rashi of course it's easy to ascribe that to Rashi why because Rashi is using all of those sources but I think he's very deliberate where he cuts it off and where he limits it he does not go that far which means Rashi doesn't want to say what I said at the beginning is that the mishan is born in sin and it's kind of this accident takes place what we did see along the way was that there is this other way of looking at it where the mishan is ultimately this incredibly romantic spiritual concept whereby God again I gave you the I gave you the LOD I gave you the Torah so now we have to find some way to live together on the other hand I can't talk about it in terms of a tun in terms of fix ing something and again according to Rashi as well not just fixing it's fixing because in the real world where you're going to mess up again and therefore it's it's a good thing to have you know it's this is really what what this midash is saying is that it's the parent who's going to give the kid too many gifts so that they can take something away from them when they do something bad right let me indulge I have something to take away rather than let me take away something which they really need no they don't really need this so therefore I'm going to give them more than they need then I'm going to take it away and then they'll then hopefully they'll learn the lesson lesson and one of the lessons is I didn't really need it but over here with the mishun it's saying that he that I'm giving you a mishun that have something to take away which is really interesting but what we're seeing these last couple of midashim it took us in a again in a slightly different place it's that there was this nasma those are the two cups and we broke one so now we have to try to fix it so now fixing the cup I could have said and I would have said especially following through the andash you messed up the N so now I need and what we're finding is that and there is an element of that there's no question we saw an element of that building the mishan is fixing the we made an AG and now you see how many times it said in terms of the building the agel we messed up we made an ago instead now a mikdash which then is also the great parent saying oh you used your energy wrong now let's use your energy right and now let's do some good things you did bad things so do something good with your and and that's there's something absolutely cathartic about that it's therapeutic I don't know if you ever thought about building the mishon is absolutely therapeutic and cathartic for the Jews who had messed up and built now they can feel what they've been forgiven because they now they're okay they made an agle now they're doing this but it's interesting that God is saying yeah but he also kind of messed up the the nishma they say what do you mean you didn't mess up the nishma why do I say you didn't you didn't mess up the nishma because that's still we're going to listen to you and if we're going to listen to you vishma it's actually it's present and future oriented but with this mid said something else and that is that we need to strengthen the nishma that if you already really messed up the let's keep the nishma pure now how do you keep the mishma pure what is really again not just the word what's the content of the nishma what does it really mean what's the essence of the nishma the essence is so again one I can say so say with lots of kavana says no ultimately the mishkan which was which is built by the but that's how it's done what's the result of having a mishkan that God is with us so if God is with us that's just like what happened in where God spoke to us which means the being in the mishkan is the same thing as mat where God speaks and everything I just now said actually if you really read the ran carefully you'll see that's what emerges and that's what God says in the beginning is that you build the mishan and I'm going to communicate to you from the mishan is going right and I'm going to enter to the there's going to be this religious experience which means if you messed up the we need to strengthen the nishma but how does the get strengthened by doing the say of the and then you're going to have the Mish and you go and you look oh what's the Mish it's really it's really this way of experience the experience of the which is where we to get by the way that's the actually the custom custom is that you cover your eyes when you say because you feel the is right there it's too intense it's too heavy it's like you cover your eyes not to look at the this you cover your eyes you sayma because when you say you do believe that the is right there and that's ultimately what building the what what building this Mish is all about look at shabas