Terumah: The Second Fall of Man | Rabbi Ari Kahn | February 19th 2026

She sponsored by Rabbi Michael Jerry Laxmater for the refor of their granddaughter Ai Sarabat Shaina Aharona. So this week's para is para truma and therefore the first p is and the second. So the truth is this like kind of comes out of nowhere. Last thing we knew we were minding our own business. Last thing we knew we were having matanra. So we we've uh we we've been down this path before. We've uh tried to understand the logic and the thematic sequence of what is taking place and we know that there are at least two popular divergent approaches to what is taking place at this point. One approach is is rashi and the other approach is the ramban. It could be that Rashi gets exaggerated somewhat when people try to explain it as far as what he says, what he doesn't say, what he means, and what's working behind it. And we'll we'll see. We're only going to deal with both of those opinions really in a much most uh tangential manner. But what Rashi believes is that at this moment and as we start para truma that we have completely abandoned the sequence of seishmote and or of the events which took place as they took place and that in fact this parac the instructions of building the mishkan are after the whole story of the eagle which are you know chapters down the line and only afterwards does god after he forgives the people tells them to build the the Mishkan. So therefore, the Mishkan comes out as a kind of an unfortunate uh consequence of an unfortunate well maybe I misstated that perhaps a fortunate consequence of an unfortunate event and therefore once we are forgiven and once there is no greater hope at that point of continuation then God gives us this thing to build which is going to be a symbol of the forgiveness which we have And maybe again perhaps the highlight of forgiveness is going to be Yam Kipur. And just to keep in mind, they're actually forgiven on Yam Kipur. That's when Mosha comes down the second time or perhaps the third time depending on how you count. And then the Mishkun is going I mean that's what it's for. Yum Kipur. It's for the the Mishkun. And the Mishkun is for Yom Kipur. And that really becomes the day of forgiveness or atonement. And perhaps all of that makes sense. And the Ramban has a completely different approach to this. The Ramban sees this as the logical extension not of theel but for the Ramban he sees as a logical extension of matan torah and by matanrah there was a revelation. So as we move forward we're going to need this ability of having a continuing type of a revelation of being god involved in our lives and therefore the mishkan is the continuation of harina and he brings lots of sukim to try to prove this point. So as I said there's two radically different approaches. So before we get to the third radical different approach from both of those, we're just going to consider a couple of verses here along the way. As we continue in source number one, paracafe paratuma. So not only told to bring gifts, we're told specifically bring. So these are some precious medals. All of these things, be it metals, be it be it wood, skins, things which are going to be used, precious stones, and make for me a sanctuary, and I will dwell within them. And of course people note not then as we continue there's something that I do want to note pay attention to that this is not talking about the construction rather this is talking about transportation, which means again, I'm not sure how much you thought about this or how much this was significant to you, but built in to the original instructions of building the Mishkan is we're talking about locomotion. We're talking about movement. We're talking about not a structure which stays in one place, but rather a place which moves with them or a structure which moves this with them from place to place. own which by the way is the most functional reason imaginable for having a mish that Moshe is going to come down this is certainly going to be according to the Ramban's approach Moshe just now went up the first time he's going to come down with so what do you do with loot when you come down so he's told okay you're going to need to make an arc and then you're going to carry the ark as we go from place to place so again really a functional need for the Mishkan independent of any kind or anything else which by the way it's such a strong rationale that one has to then kind of ask themselves hold it according to Rashi where we going to put the loot how are they supposed to be transported what what what was the procedure supposed to be and I hope that you appreciate that is actually a really good question but the functional use of the mishkan not just spiritual use the functional use of the mishkan is one we should note over here and as we continue We're told in I will make myself known to you there and I'm going to communicate to you on the top of the Israel. So Mosha is being told that this place will now become the epicenter of I don't want to use the word holiness yet but I want to say communication. The word of God which came down by Saii is now going to come down in the Mishka. So again for the Ramban's understanding of a continual Hari just like God spoke at Sai now God's going to speak from the from the between the Kuven as well and as we skip a little bit lower to Zion towards the end of the P it says to make these things and I don't want to get into all the construction. So just like we were told before about carrying the ark, the aon, now we're being told that we need to build these things to carry the pronunc. So again, the the movement, the carrying is built into this. So what we're dealing with over here is the Mishkan is a traveling sanctuary which is going to go with them as the camp travels from place to place. On the other hand, in source number two, moving towards Dvarim, moving towards pre-entry to Israel, and of course, there's a problem with saying that. The problem is at this moment, if we are before, aren't we also pre-entry is of course you could say pre-entry how far back? But again, it's more immediate, which means you get to say it's var within, you know, last year of Mosha's life, within a short amount of time we're going in. By the way, notice I said the last year of Mosha's life apparently is when the safety begins. So therefore, in the last year of Mosha's life. Well, how long are or how far are they at this moment from the land of Israel? 11-day journey. I mean, you know, there are certain verses that speak about this. So, therefore, if there were speaking about what's going to be, and I haven't read the Pik yet, maybe we should read it. It says that which is talking about idolatry. It's talking about the destruction of idolatry which is on every hill and under every leafy tree and is all over the place. Which means what is there? There's no there's no central worship. O over here then it says but which by the way is a highly debated verse whether it's talking about the first part or what was immediately before that which is destroy those places and don't I mean some understand this this is how you know you shouldn't erase the name of God right if you were growing up and somebody wrote the name of God on a on a on the blackboard okay you can't erase it can you erase G go right or is that a name of God or not so all of these things come from this verse But in in context, what it really seems to mean is don't destroy the beta mikdash. By the way, that itself is fascinating. Don't destroy the beta mikdash. Like you have to destroy all of the bamote and all of these places of idolatry. So now how do you not destroy the beta mikdash? Answer by behaving. By behaving if you don't behave, what sin are you guilty of? Which which Torah law did you break aside from all the other Torah laws that you broke? So you can say, of course, well that's indirect. It's a cliche. into it directly and eer clichon you could say what it is but nonetheless that becomes more interesting but to me I I'd rather instead of trying to figure out what that verse means I'd rather note the continuation key that see that informs what the previous source meant and that's why there's this larger context here don't do what they do serve all these place serve their gods in all these places rather. Now this unlike the Mishkan which is a traveling moving and it again put gets put in different places it's one place God's name will be placed there you need to seek out that place and then come to that place you notice Shore which means this is a verse which speaks of central worship. The Rambam calls his whole book about the beta mikdash based upon this. The chosen place. So when I look at again source number two say for this is a verse which points towards the beta mikdash. If you want you can easily claim that this talks about obviously is not mentioned. If you want to throw you into it. So then look at source number three. This is speaking of the future. You can say how do I know it's the future? So the answer is because it says the mountain which the house of God is there on the top of the mountains. Nations all nations will turn to this and many peoples will turn. Right? Why at the end it says so I hope that no one will miss the reference over here. So again, if I just follow the the path, we have a Mishkan which we're not exactly now sure what to do with why now you know why all this involvement why not just go immediately terrael again for Rashi it's not a question because for Rashi actually why are we building it now he goes why not going meaning you can argue according to Rashi if he is have to be really be careful is Rashi aware of safetarim of course Rashi's aware of it but does Rashi think safearim is something that should be considered together when we're looking and say formote and that's certainly reasonable. So when I said before that some people can overstate Rashi and say well if there was never ael there never would have been a mishkun so that if you know about say then you could say there never would have been a traveling mishkun but there would have been a right and again that seems to emerge and that's part of again the it's part of Judaism from the time let's say David and according to David and they see the place they see they search the place, they seek the place, they find the place and then eventually it gets it gets built and as I said in Isahu it becomes very very clear there is this place and this place is Jerusalem we then have one more verse to consider and and and this will be our again we it's really three different approaches again one is the mishk we started the second is which is informed or explained by the verse in yes that's but the other thing that at least has to be considered is source number four source number four and and it's very easy to ignore this and it's very easy not to consider it and it's very easy to try to make it disappear and then it will be very easy to reinterpret it but let's first see what it says this is per cuff in safer schmut which means where are we've just now regressed Last two weeks we've gone back to the end of para immediately prior to this is the asserbeli this is right after those verses where the people are afraid they move back and Mosha speak and whatever this is what he speaks right make for me a misbehav And on upon it you will bring your offerings. So I just want to pause for a moment. This idea of building a misbehael and we're told to to make a misbeh. But the second half of that POS is the one that we need to understand. It says and every place where my name is going to be mentioned I will come and bless you. You just now said to make one of but if you make one of and again when you're making this mak make sure that when one climbs upon it and it's done in a uh chasteed way. So when we're reading this again it's easy to skip. We have so much other things going on in YRO. We have Yitra. We have the first part of Yetro, the second part of Yetro when he arrives and arranging the courts and then we have the preparations for harina and then we have the Sarati pro and then we have the response afterwards and then we have these couple of verses over here at the end which I of course I hope you appreciate are so easy then to skip. Rashi explains this and he says any place that you're allowed to say the sham by the way that already is a hint because where are you allowed to say the sham and the answer is the beta mdash. So again various discussions about this but when the coim for example would to give co say kim in the beta mikdash they said the sham for insider and that's avod that's avod part of the avod is not just to bring a korban and the sham for um when the now think about the aod and so on our response is to bow down to Say shame to what shame the shame of shame. So Rashi over here saying any place my name is mentioned that's the shame of but again that is part of what the mikdash is about and rashi writes over here towards the end. So what rashi just now did is he connected right this could be subtle if you don't understand it if you understand it it's not subtle did you all follow it what he just now did this verse immediately after Sarah wrote the instructions they have are about building the beta mikdash so just in case you want to say according to rashi the whole idea of building a sanctuary is because of the ketel well you actually have No, nothing but >> I know I know that again I tell what I'm saying is if you want to claim that according to rashi there never would have been a beta mikt you can't say that that that's exactly my point other than other verses as well you can go back and look at oashir you can see mentioning you can see I mean there are references before to the b there were references in parish as well then you get into a problem when that's said because it talked about the bikurim and bring the bikurim up to be beten which means the idea of there being a beta mikdash you know prior or part of the original plan I don't think is such a hard argument but I'm just noting over here again I I I gave you the answer before I asked the question that's why I said no you can say that that's exactly my point there are those who will overstate Rashi some of the commentaries on rashi will overstate Rashi and will try to put forth an argument had there not been there wouldn't have been there wouldn't have mdash we wouldn't need all of this. Therefore, all of this is a concession to frailty of man. Again, you can continue along the way you know that some say within the Rambam that I know why some would say the Rambam because of some things in the but not what the Rambam says in the Mishna Torah Corbanote as well as a concession. All kinds of things are concession to man but um Rashi thinks that this is talking about the beta about the beta mikdash. Very good. One could ask a question if it's the bet mdash mikdash is it's a specific place I mean just read back the verses or the description in so how exactly do you take our formulation and then read it in to our shimote formulation where it speaks instead about because that sounds like in any place and that is a specific place. So even though Rashi gave us a very nice interpretation, we should still feel a little discomfort with that because essentially you know what do we do with our interpretations? We want them to read very nicely back into the verses. You don't want to need to use what should we call this? intellectual agility to read it back into the verses and you needed some agility here because it doesn't read back as simply as you would think. Now, a number of other commentaries are going to say something else where clearly they're troubled by the point I just now raised and you'll see how you know what the solution is. Starting with the benezra he says all these places remember the iron is going to be made we know this later it's going to be made to carry for to go from place to place and that is one of the first things we're told about the mishkan but no that meaning again that's the functionality the functionality of the mishkan is the iron could be taken it goes yeah but the iron is going to be placed in different places as it was along the way the book shore just throws in One more place which we like. Kagon Bashilov Gibon. Why do we like Gibon? >> No, cuz I live there. Okay. Okay. Okay. Giv Zav is built on or at least close to ancient Gon. I think the first or second year I live the second well the first PUM that I lived there I gave a shir on all the reasons why we should keep not Yudal and you should keep Tedv based upon uh Gon but but it was it was pur Torah. I'm just telling you it was P. I I can make a very strong argument but it was PM Torah. Unfortunately, there are others who've uh have gone for this PM Torah and they think I mean part of the question is was Gibon itself a walt city and the answer is it most likely was but um there's a bit more to the uh to the equation than that. I did I did speak to when I first moved there and he said it is not in the interest of to apply a question of saf to new places. We have a tradition of saf we don't create new code. So a place that has a tradition of reading both days because it it wasn't clear enough to get rid of your dalid but there are people in gadv who will read both days >> in remote dalid. Well remote has a whole history to it. when uh when remote was first okay again let's be honest for a second almost all of us is not you know that right it's not the walled city so you can say it's I mean pisc I don't know I don't know how that's s or or nera for that for that matter so um when remote was built because remote is high that's why it's remote can actually see pretty far and the question came up and it became a big argument so um not what was it was I believe. No, no, no, not Russia. It was um Rice who was the head of the AD was was it the head of the ADA? Am I right about that? I'm pretty sure that he had said that that it is not part of your and it they should read on and said but it's and they should read on. So then somebody had the hutz but they asked for shaman. So what should we do? Should we listen to you or listen to him? So he said well the head of the adah is the chief I mean they hold himself to be the chief rabbi ofam. So he's the chief rabbi ofam. But he holds it's not yushim. So it's not yushim. You don't have to listen to him. So therefore he has he he he has no authority over here. So therefore you should listen to me. That was re response to uh to the question. And I mean it's it's good to have questions about Porum that are in the Porm spirit in uh in in source number eight Ben Rambam says that his father I mean he doesn't quote his father all the time a sheriff Omar oh no no sorry I take this back not his father his grandfather Omar ai my grandfather said Reilovim which is great because he says is all the places. So what are all the places? Wherever the Aon had stopped properly and that's Sheila Novon and the beta mikdash and then he says and this is going to be different. He says it's it includes worship of God even without a coraban. It includes when you pray clo the last couple of words avod prayer that's also avod you know we sometimes think about avodu okay you don't bring anymore we we pray and he said no I think that this is what this puk means wherever you mention my name you mention my name you dav and you pray so god says I will respond to your prayers and he sees this you know as a drama which takes out a spiritual drama which takes out we can pray to god by the way that just completely opens and That's not that's not just you can only pray to God in Shilo. You can only pray Godov or Givon or Yuslim for that matter and that just I mean if you think about this now this is the polar opposite of what Rashi had said right what was Rashi's opinion that it's only right it is the that's where you can say the he kind of got rid of the sharash within this and says wherever you say God's name you reach out to God and you pray that's where this is going to apply. So all of this was the introduction. How long was our introduction? Almost half an hour. All of this was the introduction in order to get to the Sarno. The Sarno is the one who is completely radical and sees everything differently. And now the only question is how much how many different comments of the Sarno we're going to see and how much we'll be able to unpack and how much we'll understand within this. And in case some of you are wondering, we have done this before in terms of trying to understand the Soros approach. The problem with it is that there are multiple pieces to it and to try to put all of it together is beyond one shir. It's probably a series of shirm to understand it. I'll say a second thing. There's a wonderful edition of the soreno. There's a whole bunch of them by the way. There's a wonderful edition from Raf Cooperman Raf Cooperman from uh from the Malah fame from published Mishahma and uh he actually wrote another book which was a book about paranut and like each par there's like a little I I don't want to say a ver it's vertora meaning I I guess he had enough good things to say and you can't throw everything into your footnotes along the way and he wrote a number of chapters in that book about the sperno's approach and certain things I'm saying I got from koopman I'm was going to say straight off give him credit and there are certain things that I went a little bit further than he said uh if it's important to you I can try to you know find a demarcation between the two but let's let's begin over here on that first of all he went back a couple of verses >> I'm in source nine he went back a couple of verses which means we're inote but it's not immediately from the verses that I began. I began in source 4 with that's he's going back ever so slightly and says you saw that I spoke from heaven and what does it then say don't make icons and then it says don't make any gods of gold or silver which right there if you not if you don't know you look at Rashi and Rashi is troubled by something how in the world do we make icons in the Mishkan how do we make kim how can we and and rashi gives a quote unquote Simon says answer that I said to do it like this so then it's okay but if you did it like that then it would not be okay but that doesn't answer the problem in terms of essence in terms of the Hebrew would be the mahut what exactly is the difference over here and that's a little troubling so thiso is starting back over there you do not need any kind of intermediary in order to get close to me. Why? Because you were just by Sai and what happened at Sai? The heavens opened up and there was a revelation and God spoke. So you see that revelation is possible without anything. So no, when I say without anything, what is he including? He's including icons. He's including all kinds of things from gold and silver. And now you just have to kind of ask yourself a question unless you're too afraid to ask this and how do we start this week's para and what kind of things are you giving? So he's just now saying that right after Hari there's a verse you know you saw by the way again look how he connected it you saw that I spoke to you from heaven don't make any kind of icons and then what does it continue to say make a misbeh what's missing there the mishkan what else is missing the beta mikdash what else like everything is missing so I think I gave you enough information to start understanding this continue. You don't need to build edififices. You don't need to build buildings. You don't need gold and silver and stones and any of this misb. All that you need is a modest little msbak made out of earth. That's all that you need. So if you're looking for somebody to say, "Oh, we don't need the beta dash." Again, ju just now think about what I said Rashi doesn't say. Well, theo says it. I mean, the saying that I I I don't need that. And you'll say, "Hold it. A place for my servants to gather. you will not need to build anything out of uh gold and silver. Rather, I will come and I will bless you. Um we we can keep on going along this way. There was a really important term which I'll say it again could be a shar by itself and that was that turn of phrase at the end of you don't need and he'll speak various places a whole bunch of places about what does this mean to have an what do how do you want to turn where you have an intermediary to somehow for God to reach you or for you to reach God he's saying no you don't need all of that that there should have been or there could have been or there was once a much more direct mode of communication. So if you don't realize already that he's being somewhat radical. Now my imagination and I didn't see or either I didn't see anybody say this or I can't recall anybody saying this including Rick Cooperman. If you don't know this about his biography, he he lived in Sarna lived in Italy. By the way, a lot of the it's not just good fashion and food comes from Italy. Very creative uh commentaries are Italian. Yes. And he he's creative. He lives a number of years within the shadows of the Vatican. And one wonders, that's what I'm saying. I don't know if I saw anybody discuss this. I can't find it. One wonders to what extent he sees the spiritual corruption of all of the wealth of the Vatican and saying true holiness does not need gold and true right spirituality does not need silver and true holiness does not need to build these big big buildings and so on and rather he's saying that true holiness is what happened at Sai and there was no intermediaries there was God opening up from the heavens now the Question is now how does that continue? I mean the Ramban's point is how do you continue that? You build the Mishkan. How do you continue that? Then you have the beta mikdash. Rashi's point seems to be how do you continue that? Well, we should have just had the beta mikdash but okay we're going to end up being a long time in the desert. So therefore we need a mishkun. But theo seems to be saying oh we shouldn't have had anything which therefore what should we do next? You should go to source number 10. And this is theo where in this week's para So it's interesting by the way this should remind you also remember he said remember he said that wherever you know my name is mentioned I'll come by prayers and he says that. So if you didn't follow what he just now said, he says the mi the mishkun is built in order to recreate the vision that people have, prophets have when they see their visions. Now he just gave the reference in a future direction. this is what is going to see and therefore he references the the postayo he continues and he and by the way what we should be wondering about is he only talking about the future is he also talking about the past just in terms of what we just now saw what happened by it was appropriate for all of Israel can I read the words again This is in the fourth line in source 10. The masses should all be on that level to understand and to give rulings. So we just put all the rabbis out of business. He said the masses should be able to do this. And he and he's he's doing all this in a very symbolic way. We're going to skip a little bit. So now you just now that that's it. The other shoe just now dropped. What did he just now say? that the Mishkan is going to dictate a new type of relationship. Not like before the aigel because before the ael what did we have which means when everyone else was taking that as being the beta mikdash or the mishkun and so on that's what the verse refers to he says no that that verse referred to what was the reality at that point but unfortunately a spiritual trauma took place we then suffer through this spiritual blight devolution something terrible has taken place and now the rules of the Mishkan are indicating a new rule, new type of engagement which is going to take place because unfortunately the way it was supposed to be has disappeared. So that's a little bit more radical. He continues and he says So again, that's why he's talking about the prophets. This is what we see. But but he is kind of indicating to us that again kind of indicating he's saying that what was isn't and therefore we need something else which is the top of page three. So if you notice the shift that took place and again this for that's why I said this deserves time by itself to again try to unpack this. Originally he says that all of us were supposed to be on this level but now it's only the wise who are able to have it and that was that interesting turn of phrase that he had in the middle that the mish that the aon itself should be gold on the outside gold on the inside and therefore the person who is the wise person which means when I said before put the rabbis out of business so there was a so now you need rabbis again so that that that is that that is essentially what he's saying over here even though he keeps saying that the symbolism of the mishkun should remind us of what we saw by look at again the various things that we're seeing in the Mishkan the and so on all of this should remind us would not have meant much to you but I but again I I gave you a little information to be able to understand this It goes towards the middle. He's talking again about the way. And notice something. He keeps going back to the intellectual experience and the wise people. And just in case you're wondering in terms of instead of what? instead of prophecy and revelation. Sai was prophecy and revelation. But what do we receive at SAI? We receive Torah. What happens when we rece when we receive Torah? Then we all become wise. And but but we're we're kim or utensils to be able to have received this. So now he is speaking about that wisdom and how this again the Mishkan is going to symbolize all kinds of things that were and that should be but the world has changed nonetheless. So yes, the foro is complicated. Theo is doing a couple of different things. He's told us what was, he told us what is, and he has told us about what was lost to a certain extent. Source 11 paret this moves on in the Mishkan instructions where it tells us about offerings. I'll make myself known myself known and so on. I took you out in order for me to be able to dwell within you. What does Rashi say to dwell within you? The reason for Torah for the was for God to dwell within Jewish people. For Rashi, how does God dwell within the Jewish people? By building the Mishk or building theo says however. So it's interesting he keeps going back to again it's to take their service which you could tell me is corbonote I'm fine with that but he keeps coming back to filot as well in you notice that because that was originally without an intermediary. So we'll we'll pause with that. In source 14 moves towards the very end of the Mishkan construction and this is par. This is where we have the accounting done for what was used, what was spent, where the money went and so on and so forth. Here this forno We'll see how much to skip. That the wood is going to be forever. This is the wood of the Mishkan. The never fell in the hands of enemies. name or shalom. He says not to something. Which was sturdier, the Mishkan or the Ba Mikdash? And the just said that the Mishkan is sturdier. >> What happened to the Mishkan? >> Really good question. And he says, but it never fell in the hands of the enemies. Most likely it was buried. It never fell in the hands of the enemies. The should have lasted forever. Which means you go back to an original plan. If anything, the is better because who who gave the instructions? Moshe gave the instructions. Which means this is a far sturdier building. And not only that, the people involved in building it and so on, the great people. He keeps coming back to this. It never fell to enemies. They imported foreign workers to build the first beta mikdash. He says even though the was there, it was not on the same level as the Mishkan. Now this would surprise you cuz I think if you ask most people no again you look think about the verses that we went through right now it's easy to get fooled by this faro but he's only comparing two things what's he comparing the mishkun and the beta mikdash and what's better clearly now you could say but the beta mikdash is so much more beautiful it is so much more you know it's it has more well it actually could have more gold and it can have more silver and it can have more you know proper aanim and so one and forget about second didn't have any and now say didn't have any I mean it's a very strong statement but he's saying what he means by that is that there was no there was no there wasn't any there wasn't of him there was meaning all of the magical things were not therei did not have the bayeni didn't have the it didn't have It didn't have it was a building. It was a building that they that they had all kinds of carbon. And then he says when he gets to the call again the accounting all of the gold the accounting that we had here was a small percentage of what they had by but nonetheless Moshe, God's presence was always discernible. In Mosha's far more than the first bet there was no none at all a sense of the and don't think that the amount of gold and silver and wealth which is poured into the building is what brings about spirituality pretty good. know so people building these big wonderful you know little shs and so on he's saying that's not an indication of uh of of of how to filote are accepted just one more step over here yeah >> also the first people donated from their heart the second one were tax the people >> okay okay >> also >> source is back in Yudbet. Where is Schmote Yudbet? That's talking about in Mitim building, you know, bring our Corbin Pes, putting the blood on the doorframe and so on. And you know, you take the blood, put on the door, and he says that that was the situation. This was the situation from Ael. And what is the background of all of this? without him telling you it's become mak wherever. So what's one of those makamote in Egypt that in Egypt they put the blood on the I don't I don't need a beta mikdash I don't need the gold I don't need the silver I don't need the building so they killed the corban pes and they put the blood on the doorframe that's no worse than a misbach adama and but but he also said another thing but this was also the situation prior to Adam's fall which essentially what the sporino is telling us is that there are two falls of man there is the fall of man which takes place when we get kicked out of the garden of Eden and something changes dramatically and then there is and by the way the crew of him are in that story as well and then there is this fall of man that takes place with of the of the ago we we lose something which means it's very easy to say oh we sinned with the ael and therefore we needed the mishkun that's not what he's saying over here we we sinned with the ael and therefore We lost the ability of God to communicate to us without any intermediary and we lost that level of communication. He's going to pull out a couple of more things which that that as we get there they're going to be surprising but everything is going to fall into place because I I'll say it again. He has this global vision which puts together a whole bunch of different chapters and verses and concepts. Going back to source 17 is perkal perkal mishm is the end of mishbatim the continuation of matan tora where Moshe goes up the mountain but prior to this we have bahar right Mosha goes up so he says over here that this is when Moshe goes up for 40 days and Mosha's going to come down you know right he'll also mention that there's three times that Moshe goes up the first time the medium time which is right at when the after theel and then the third time and he says that this is around five lines down. First word of the line that's when God was still angry during those middle days and that was not when Moshe came down with the glory upon him. That was when he came back down the third time and that's when the Mishkan was commanded. That didn't happen with the first. Now, we could take this and interpret this all kinds of ways. He's claiming that God did not say take the build an aon to put the in because God knows that Moshe is never going to put the first in because he's going to break those. By the way, I'm going to say it again. You can argue, okay, where you going to put the broken? That's the original plan and God's not going to tell him you're going to break them before it happens. But that's not what he says. He says that God would not let an untrue thing come out of his mouth. So therefore, God did not say to build our own to put them in because the functional use that I have for the Mishkan is unnecessary because it's we're not going to have any place to we're not going to need to put any place because they're going to be shattered. He said the testimony right the is the words but according to tradition again he just now took a midash and he's saying the midrash is that the words floated back into heaven so he says there's no there is missing the testimony is missing so it can't be about that now you realize he's not just relying up shot here he went a little further and so Now he just went one step further that you may or may not have seen coming. He goes, "Now, not only do you need a mishk, you know what else we need? We need but hold it. We didn't need before." He says, "No. only afterwards and then they're chosen. But he says beforehand, what did we have second? So if this is not clear enough over here, look at source 18. This is this is right near the parac when he gives him those over here. He comes back and he says again he keeps coming back to that verse the way it's supposed to be that you know there is no mishk until they have to do ak. It has to do with again the failure of the choosing of the Jews. You want English? >> Do you remember back in parakeet before Matan Torah God says to Moshe, "Tell the people you're going to be from." Do you know how he interprets that? We were all supposed to be kohanim. We were all supposed to receive the word of God directly. We were all worthy to bring the korbanote in all kinds of places because any place that you say the name, who says the name? Not just the coh in the beta mikdash, but all of Israel are all cohim. Meaning he's taking that phrase quite literally. You're all going to be. But what happened? We rebelled and they became corrupted. They they they corrupted their ways and they became what was the word I used before? There was a devolution that took place. They are no longer who they were beforehand. Now they need an MSA. Now they need something else. Now they need a Mishkan because they're not capable of being on the level they're supposed to be. I I I want to comment on this, but we still have a couple more things to do. But but I I want to make a comment about this. Some of you will recall or will know that like I I've said in the past that when everybody quotes the mitzer I always get very suspicious because uh first of all I don't think people understand the mitzer and uh but the isbar among other things talks about how mitzvot and sinai were unnecessary till we got the mitzvot but like uh theoretically one should be on a spiritual level that you don't need the mitzvot on the other hand most people would say no the mitzvot is what take us to the level is not that far from saying a similar kind of thing. What he's saying is is that there were people on a level that were able to get the word of God directly. By the way, now think about the think about the mahood. They don't they don't need they don't they don't need these mitzvot. But what happened? Why do we need the vote? Because we suffer from spiritual devolution. We have the spiritual blight upon us. There is this fall of man. But what was supposed to happen? Which means instead of hari being a one-time experience where the heavens open up and we're able to take in the word of God instead that's supposed to be the ongoing relationship and perhaps we're supposed to be the cohim for the entire world. I don't need a beta mikdash that all the nations of the world are going to come up and say let's go up to the beta mdash because we can see some spirituality there. Every single Jew was supposed to have that kind of spirituality as a result of hersai. And therefore we we don't need the gold. You don't need the zahav. You don't need the buildings. You don't need the beta mikdash. You don't need the mishkan. You don't need any of this. What you have is every single person who is this cohane who possesses within them Torah. That's incredibly important. They now have this possession of Torah within them and they have this wisdom not just this magical spirituality. They have this wisdom within them. But what happens unfortunately is that we became corrupt. That is what theo is saying over here. So his rejection of the gold and which means he thinks those verses right there till we get to an absurdity. Okay. Now you need to build these things of why because you have undergone this terrible devolution. the the SPO continues. Okay, we are still in perf and he says that was supposed to be for the situation and and again he keeps on coming back and he keeps on explaining this and for him this is all very clear in source 20. Again, it goes back the wise people had not been an eagle. There just would have been a completely different reality of who the people were and who the leaders were as well. Although that probably takes more explanation. Rashi in 21 who's explaining okay let's he okay what rashi says here mainly in 21 this is coming to the garra he says that theina that was by si remained there the whole time until they built the mishk which means what shut down the was there the whole which means they were still on that level really saying that they were able to hear the word of God coming out of the mountain till the is built and then they start moving and that's where the Torah then continues to be taught again at some point along the way it's only going to be Moshe who's going to be able to do this but I want to now move to The swarno again in source 22 wrote he's talking about is going to light it. Why does the said the cohen lights it? Why does why does it say why does it stress when any cohen could really have done these things? The Torah chooses to say the entire time they were in the desert. that every day in the Mishkan had the holiness and the revelation like Yomipra did in the beta mikdash which means just like he said beforehand that the mishkun was holier than the first beta mikdash. He says every a weekday right a Thursday morning right in the the middle of Adar Thursday morning in Adar had more holiness than Yam Kipper in the beta mikdash and that's why it strengthens Narun because that was the Mishkan the Mishkan was this place that had and and and I want to stress again and for the Mishkan is not what was beforehand and that's when the word of God came down to everybody had to be specifically That's why it stresses because it's essentially this is the this is Yamipper every day in the Mishkan was called was Yamipper which which is incredible. So we're running out of time. We'll say one more thing. If you look in source 23 as well, he speaks of the difference between again he's comparing them to I want to read this a little bit. Moshe when he came in he heard the same sound like before the there was not that kind of continual communication taking place. There was no noi even if she is speaking of the beta sorry the Mishkan had the voice of God coming down speaking to Moshe. So now what was the first communication that took place? This is just a total trivia question very hard to prove. You could claim that the first communication you could claim is the very beginning of aikra. You you could say that I think it's but the question is the timing which means the problem is at the very beginning of a yikra we don't know the date that that takes place and we also know that almost has no dates what's whatsoever and we don't so I'm just again I'm going to say it sounds like the Mishkan is already standing but the Mishkan doesn't get consecrated until para in parachutini is when Aaron brings the corbanode and that so meaning when is God speaking to him and what is the content of that speech. One could argue and I think this is a point R Cooper made that the first conversation is source 24 which is right after and it says the list of kosher animals because again that's the first thing that we're told when the right again you follow the Mishkan is built and then and then we're told about the whole list of kosher animals says okay that's that day that's what he says and the sperno this is really the most radical place cuz over here this foreigner is going to claim why do we need the laws of kosher and for that matter just in case you're going to be shocked about what I say so you have to read it and why do you need the laws of mishbah and why do you need any of these kinds of spiritual laws and he's saying because we have fallen from the level that we were at hari just think a second at hersi we didn't have laws like this at hersi if anybody would have found a wild boar and wanted to roast it and have it for breakfast. What law do you have against that? If you're going to talk about I I know that I know that it talks there about about again at least in the rashi separating from spouses and so on. Laws of need are mentioned over there. They're not mentioned until this point. They're not mentioned until much later. Look this for Israel when they lost their spiritual luster which they achieved in that should be a term that you now know that they were worthy of receiving Torah directly with that intermediary again. He keeps coming back to that verse as it says the same way it will be in the future. But they lost all of that. When Moshe prayed, something was nonetheless. He was able to save something. That what Moshe achieved was at least to have a revelation or holiness via an intermediary which is the Mishkan. So he sees the Mishk. But then he continues because not only the main point is that we have fallen, we have become corrupt. God wanted to fix our nature. that we can be worthy of eternal life by instructing us what foods we can eat and how we have sexual relations in terms of children. And then God prohibited the foods which are in kosher and so on and so forth. And then skip a little bit in order to remove the spiritual tumor which they have. But he's talking about what happened as a result of theel which means you can just now ask yourself that question again according to this foreigno had there not been ael we would not have kosher laws and we would not have laws of mishbaka. I know all the people who explain Mishbah in the most beautiful sense and I think they explain to every young khal and every young katan how this is the how this is the epitome of spirituality and so on and so forth and this ferno is going to say yeah it's all part of a of a corrupt world and corrupt people that need some kind of spirituality because we lost our spirituality that we're at when we were vessels to receive the word of god and that has kind of disappeared in uh source 26 is the Soreno speaking about the punishments of Adam and Eve after their sin or the first fall as it were and it's a very similar conversation there. It also makes reference to doa and it also makes reference to food but Adam's now going to by the sweat of his brow in order to create food. There is a certain parallel over here as well. So again, let's just try to wrap this up. The the this week we have the Mishkan, collect the gold, collect the silver, give the donations, build the beautiful building, and so forth and so on and so forth. And the Mishkan is just kind of a of a microcosm of the beta mikdash, which would be so much greater. And maybe the greatest one was even Hordes, who knows, you know, what he poured into it. And uh all of this, the Ferno is unimpressed and said that that's not the way it's supposed to be. that we were supposed to be the people who were the conduits in order to be able to receive the word of God and have wisdom and if we had this wisdom then we would be this people who would be able to exist on this far higher spiritual level. So we lost that and now God does not speak to us directly and now we need something else and now we need this Mishkan. But the Mishkan was far greater than beta mikdash because there's almost this inverse relationship to the amount of gold and silver and how beautiful it looks. So yeah, the Ramban turns everything on its head, including claiming that in the future, in the future, we're going to get back to this level. Now you can now ask the next question. So in the future after each kosher, in the future, will there be these other laws? In the future, we get that level. So we'll leave it that when Mashiach comes and theo comes back to life, you can all ask the sworno that question in terms of what his uh vision was of the future taking place. But again I will point out that normally this conversation is between Rashi and the Ramban and we try to think of those two different perspectives. The ferno is just so radically different from what everyone else says but he is trying to work in all of the verses to make sense within it. And uh I hope at least uh the this made sense to us whether it's depressing the all the devaluation or the devolution that we have gone through. So it just makes us appreciate the mitzvot that we have more because God gave us these mitzvot in order to become vessels who even through intermediary can somehow be worthy to have the schina upon us in our communities.