Parsha Perspectives for Today (Vayakhel-Pekudei, 5781) - Where There is a Will

good morning boca tov and welcome back to parshat perspectives for today our weekly analysis of the torah portion if you like learning one partial week you're going to love this week because we've got a double parsha a double feature for you vayakal and pekude i want to thank as always our generous parsha prospective sponsors for the year the series dear friends becky navi cats and family in a loving memory of becky's father david grossman lily nishmas david bennett thank you for your generosity and thank you for your friendship this morning's shoe is also sponsored by sharon wenger and jonathan wenger and loving memory of the dear husband and father bruce wenger dovari ben yesterday on his fifth urine site his neshama should have an alia reminder if you'd like to sponsor an episode if you'd like to sponsor a shir please email lee at brsonline.org l-e-e-b-r-s online dot o-r-g also a reminder we are now off of zoom and any other platform we're streaming only on youtube live to get notification every time we go live an opportunity to learn together simply press the subscribe button all you have to do is hit subscribe and you will be notified in real time every time we go live press the bell icon page 516 the art scroll stone hamish and of course the great question of ayaka pakude bothering everyone each and every year the question that jumps out when we read vayaka pakude it sounds awfully familiar and it's familiar not because of something that we read weeks or months or years ago but it's familiar from a couple of weeks ago because vayaka pakude seemed to be almost exactly a repetition of true matatsava leaving the reader wondering why do we need to be told again does hashem think we have such a short memory such a short attention span that we can't remember what we were reading why are vayakel and pakude repeated all over again the truth is the answer is found in the opening words not only of but of pakude ela pekudei hamishkan these are the accountings of the mishkan the measure tells us that the word elah the word these is an atonement it is a kapara it is a repair from having said with the ego when it came to the mistake the horrific judgment of the ego as of the golden calf we said allah aloha israel this is the god of the jewish people the a le pekude a mishkan came in order to upset in order to repair the damage that was done from ela elohecha israel so they follow the haita ego because first we were told trump god told us here's if you want me to live among you you want to feel my presence you want to connect intensely to me here is the prescription here is the formula here is the way to do it but we thought we could outsmart god and we said god those are nice suggestions but we know better than you what we need we know exactly what will make us feel connected and so we tried to get creative we tried to have some entrepreneurial spirit we tried to invent our own way to connect to him but that doesn't work hashem the divine the omnipotent the infinite the creator of the universe he built us he programmed us he built our hardware and our software he knows what makes us tick he understands our psyche and he designed exactly the formula to connect to him to live our best lives and to get the most out of this world and therefore after the ego where we thought we could do it for ourselves we weren't in fact according to the kuzari we spoke about this we weren't in fact ignoring god we weren't being disloyal or betraying god we just thought we had a better way of connecting to him than he told us himself so if you'll notice there's a major difference the basal levy points out the basal labia says that by kapakude there is an expression that is used over and over and over again we're going to look at it a little bit more closely together this morning the expression of ayaka pakuta that's not in truman salva over and over again is kashativ hashem that they did as god had commanded they did as god has commanded truma to sava our prospective here's what i want you to build here is the commandment but vayaka pakude is they got it done and they got it done exactly as god had said because the message of akapakude the torah was ready to use up enormous real estate to repeat things that we already knew why to remind us that while there is room for individuality and creativity in torah judaism however we have to remember it has to fit within the formula the prescription that the almighty himself gave us that we can't get too creative we can't invent for ourselves certainly not at the expense of doing what he's asked of us and therefore for the words kashativ hashem just for the words as god commanded it was worth repeating vayaka pakude over and over and over again vayaka mushroom moshe gathers all the jewish people when is this rashi lumacros this is when he descended from the mountain it is the day after yom kippur it is the fresh start the new beginning moshe brings them and gathers them all together why did he need to do that we have two mitzvos two times that a mitzvah is delivered while we are assembled when we are a community and they are the mishkan and they are shabbos we're not going to go into it today but i leave you to think about and challenge you for your shabbos table what do the mishkan and shabbas have in common and why specifically for both of those where we gathered and assembled together in a group many of them of course say what is the contrast that juxtaposition of the end of last week's parasha of kisa with the beginning of this week's parasha with vayakal they say the end of last week's parasha moshe has these rays of light that emanate from his head moshe has this glow moshe clearly is categorically different than all others the people were afraid they recoiled and they said he's so different vayaka moshe is called das bin israel so he gathered everybody we're all equal we're human beings we are all interconnected we're one seaborn we're one community we are one unit that was the antidote that was his response to their reaction to the karen or to the rays of light that emanated from him so moshe gathers everybody and tells and the seventh day you rest we've spoken about this at length go back to previous shirum if you go on either way utorrent.org and put in my name or rabbi from goldberg dot org and go to the parsha perspectives you can listen to all the previous years on any given parasha and you'll hear we discussed this section at length and analyzed what it is introducing the deep deep concepts of shabbos of lost those who took the torah literally didn't have a fire burning even if it was lit from before shabbos they sat in the cold and all the food they ate was cold we talked about the history of chalant and how chant is a mitzvah to eat not only because i happen to love challenge but challenge is the affirmation i believe in the oral torah not just the written torah that you are allowed to have a fire if it's from before shabbos we spoke about the lost bahamas teaches me i can't have a fire raging inside me no anger on shabbos a fire doesn't just mean literally a fire it means the fire of rage the fire of anger shabbos is a time of peace serenity tranquility even if there are things that are worthy to be angry about even there are things that we are in the right to be angry about but shabbos is not a time for rage anger or outrage shabbos is lost to our issue can't have a fire burning there has to be peace others interpret this the merchant we saw the vision lost you can't just have the fire burning on shabbos shabbos is a time that we dive in slowly and we learn a little bit more and we spend more time with our family and we disconnect from our technology you all know my love for shabbos friday afternoons we gather for turn friday into heir of shabbos but says the vision of you can't just have the fire burn inside you on shabbos and then the weekday you go back to being a cold heartless jew a mindless jew you can't go back to your technology addiction and obsession you can't go back to the rigmarole of life you can't go back to the stresses and the distractions but the fire can't just burn in your home be a mashable shabbos it can't be that's the only time your children see you it's the only time you have a meal together it's the only time that you actually set aside to learn to grow it can't just be on shabbos it has to be much more but let's keep going tells this assembly and he says this is what god commanded you and what is it giving a passion everybody used their best stuff already on truman we're seeing essentially the same thing but there's always always endless and limitless insights to share and we'll try to do our best this morning take from yourselves a portion calling a divly beau anyone with a generous heart should bring this gift and they should give it from gold silver copper we're going to list all the materials the ingredients in and so on and so forth and here we hit our first aish tamid our first rav druk of the day mirza shembryana of druck is coming in a bokeh this week later this week and i look forward to either recording or having him on the practice show we've been learning he's safer all year has beautiful beautiful insights and i want you to meet and see the extraordinary individual behind these beautiful devry torah and mirth hashem says yeshua doctor says hashem instructs moshe tell the people take for yourselves may it confront yourselves a gift from hashem why doesn't apostate simply say take take cognitively bo anyone who's generous a donation an appeal what do you mean from yourself kama perusham and ravja quotes three interpretations of the kliyakar and then he throws in a malbim for good luck here we go you ready first the first the three cree klee yuckers of lunches says the kriyaka number one [Music] means you has to be it has to be rightfully yours it has to be authentically and genuinely yours you can't give from that which is stolen okay bonus mikam next week we're going to start say for vayikra and we're going to begin vayikra by saying adam kiakravicam when a person offers when a person sacrifices mikem from themselves from themselves so we'll darshan it next week but the gemaran sukadaflama darshan zit lahotsi s hi guzzle you're not allowed to bring a carbon from stolen property you can't cut corners you can't cheat on your income taxes you can't ruthlessly compete in business you can't steal from others and then it gives stukka you can't then give a carbon la hotel when you offer the carbon it has to come genuinely authentically honestly from you it can't come from the stolen who i didn't come the same is true here says the kliyokar hatorabalam very important lesson a partnership perspective for today you know what we give what we offer what we donate you know you can't justify being ruthless in business you can't justify cutting corners or being dishonest on income taxes and misreporting business expenses you can't justify because i'm going to get stuck oh he she they give a ton of tucker it has to come it has to be rightfully it has to be legally yours otherwise hashem is not interested hashem is not impressed hashem is able to get the money the funding to support his institutions his values his mission from elsewhere so it has to come shot number one says the kliyakar is it has to be legally rightfully honestly from you number two is i was told i have to read slower in the sheer so people can follow along and feel that they're listening and learning together i'll try harder so shout out number two of the kliyakar kliyokar says you know what may it means means that you should not be motivated to give because you're keeping up with someone else who gives it shouldn't be you see the names of others on the list your name is missing from the tribute list the pillar list the donor list the globalist so you say you know my neighbors my makatonim my others are on there how's it going to look if i'm not there i guess we have to give because others gave and we need our names to appear because that's certainly better than not giving at all let me make very clear even if it's not the highest or a high level of giving that is certainly much better than not giving at all but it's not a higher level the higher level is not to give because others gave it's not to give because you are peer pressure to give it is giving me without anyone seeing without anybody knowing with anybody pressuring and without keeping up with anybody you're self-motivated you're driven on your own you want to make a difference this morning this happened before rosh hashanah but for the second time now this year there's a box in the door to my office people leave all kinds of shilas anonymous questions and all kinds of other things they drop off there is an envelope with many gift cards to a local kosher market for anyone who needs for pesach there's no note there's no name there's no letter there's no desire for a tax deduction there's no desire for me to mention their name and a parashashir it's simply a gift not keeping up with others and not for a name to appear again those are better than not giving at all and that's why there's many chivas by hirono we talk about should you use your name when you give or give anonymously and they conclude you should use your name because it will inspire and motivate others to give as well and there's value in that but says the cliak or the higher level of giving should be me not to keep up and not to appear on a list with others but simply driven internally to give number three votes don't just give externally don't write a check venmo zell or drop off the cash but give me it it should be from you from you doesn't mean that you have to give until it hurts but you can you can decide maitreym is it's a choice i could have a bigger flat screen or i could make a bigger difference i could have more expensive wine or i could be smoking more expensive meats or i can give more to make a bigger difference so others have basic food to eat don't just give superficially or externally give not that it hurts but give that you're making a decision you're giving up something it's selfless you're giving a piece of yourself every time we give we're giving a piece of ourselves because it's blood sweat and tears it's our effort and our toil we are giving that which we worked so hard for and therefore number three it's made him so three shot them of the kliyakar what does it mean number one it has to be honest matrimony can't come from that which is stolen number two made him shouldn't be motivated by keeping up with others should be an internal drive and number three meitrem is you give a piece of yourself not just externally money but then rev druck throws in a fourth shot because of a malevolent machine safer at first it says take from me a gift a donation so at first we took a donation from anyone anyone who wants to give even the rabble rousers even the heir of rav even those who joined who were not sincere or don't share the same mystery or destiny as the jewish people but now we got a little bit more particular of some issues a place of holiness of sanctity and therefore we have to be careful from whom we take donations and that's also very clear for torah institutions schools schulz colombia's the ear of cautious everyone has to be very careful it's tempting to simply take from anyone anywhere anytime because after all it's feeding and it is propelling the cause but we have to be careful we have to be scrupulous and vigilant to take from honest and genuine sources not from a type of an ere of rav okay then the pasta says passage pasta moving right along turning the page page in the earthquake stonehenge page 520 in the arts gross stonehenge the end of parikh lambert hey they had the park hey so perhaps hey i'm sorry i went too far five eighteen that was right the first time again chapter 25 chapter 35 verse 21. every person whose heart inspired him came with anyone whose spirit whose heart motivated brought the portion of hashem for the work of the old mode of for all of its labor and for all of the sacred clothing all of the sacred vestments and here we go to rav rook number two says the ramban on this possum all the people who were moved by their heart who had a generous heart and a generous spirit brought their gift says the ramban a very very important insight and i want you to listen carefully i love this insight we're going to elaborate a little bit here says if you have a microscope follow along inside in the ramban para climb and hey pass a very compelling question we are talking about a nation of slaves a nation who spends two centuries in servitude and now they've been liberated they've been emancipated they've been freed and they're taken to our sinai and they're taken into the desert and they're traveling through the desert and here in the desert god says to them i have architectural plans i have diagrams i want you to build these utensils i want you to weave complex complex things i want you to build and assemble complex complex utensils and a structure wonders that where in the world did they know how to do this how did they know where was their training where was their apprenticeship how did they know they didn't go to school they didn't go to an academy how in the world do they know these are slaves they have no training they have no education they knew naturally intuitively instinctively look at the ramban but in egypt true in egypt they worked they were slaves they were bricklayers they were bricklayers now i i speak like bricklaying is not a skill far be it for me to say i don't know that i would be able to effectively in an organized straight row lay bricks that would withstand the test of time so i do not mean to minimize the skill of bricklaying but they were brick layers bricklayers they didn't know how to work with fine metals they didn't know how to be craftsmen veloro was some clown nor did they see anyone train under anyone how did they know how to shape and mold had they know how to work with all of these materials and even when you find somebody who excels at one you don't find somebody who's an expert at all given um and the people who can do the major don't know how to do the fine the people do the fine can't do the major and yet here the torah doesn't delineat or discriminate it seems to say they all did it all how in the world did it happen listen to this insight from the natural perspective if you look logically it's impossible to understand to believe how the jewish people succeeded in building the mishkan zoo kazoo because in order to excel at such a thing you gotta go to school you need to go to a fellowship and a residency you need training and hours of internship the him are you i'm you ready for the answer do you know what compensated for the lack of training what compensated for the lack of schooling and education says based on the ramban yasoda the core and the source of their success i said is a slave shahada they willed it in their heart their generous spirit their drive their ambitions what you make up for in training and what make you make what you lack in talent and what you lack in skill you can make up for in will in desire and drive what a life lesson what a life lesson we all know people like that their skills their talents their natural talents are not impressive or great but they're so driven and they're so ambitious and this is where their heart is placed they're so passionate says based on the ramban you're right this was a nation of no training a nation of no education a nation of no know-how they should never ever have been able to succeed and yet they had the see a slave they had a drive and ambition this is what they wanted to serve hashem and to answer and to build and to fulfilled fulfill exactly what he said yes i don't anyone who wanted to answer and heed the call anyone who wanted to come to motion say i'm in count on me ah but you don't know what you're doing it's true they never did it before when it comes to something noble when it comes to something spiritual nothing stands in the face of the will we see this empirically when you are driven to do something godly sacred when you're driven for a holy mission to make a holy difference then nothing can stand in your way you merit a seat ismail divine intervention and divine inspiration um we see this there are people who aren't the most brilliant but they dedicate themselves to total learning in ways they excel and they emerge great there are people who dedicate themselves in leadership there are orators who don't are not born with natural ability to speak but they're passionate they're driven for a sacred cause and a noble mission and they merit seattle ishmael divine this intervention and divine assistance and divine help and divine success you know i thought about this not only the area of rookiness that there are people who we see this coming true for in the world of learning and in the world of the world of leadership but there was a documentary done on the first air force of israel in 1948 surrounded by enemy nations who sought to destroy and not only these first israeli air force which were airplanes made up of spare car parts absolute miracle it's impossible not to see the miraculous nature of the founding of the modern state of israel when you know the story of what it took but how about the holocaust survivors skeletons who walked out of concentration camps and held guns that weighed more than they did and fought in a war with no training as soldiers and founded the miraculous state of israel was that not a noble cause admission did hashem not intervene and give them because their passion their drive over compensated for what they lacked in knowledge and know-how and muscle it doesn't say everyone who had a wisdom of the heart came it said anyone who had a generous spirit of the heart call islam i knew kosher and nidra suracnes your slave all you needed was the passion all you needed was the drive all you needed was the dedication of you didn't take an iq test or an entrance exam you didn't have to have a skill set or the talent you needed to drive and if you had to drive moshe or bainu enlisted you and he enlisted you for this holy purpose because took care of the rest and only then it says it only adds that they were wise of the heart afterwards why understood from here because what comes first is the passion and the drive the knowledge and the know-how they come after will provide them if first we have the drive the gemara continues there were these two utensils that would um produce a sound they were made at a bronze in the temple hayao kola arya they produced a very sweet sound the nifkam they broke so the the sages of jerusalem sent for the experts the experts your refrigerator your oven breaks you got to call the experts what they charge per hour the knowledge the know how you're not an expert something breaks down you need somebody who knows today you could google it you could watch a youtube video and try to fix it yourself but you might make a bigger problem so they brought the experts from alexandria from egypt vitignu valoha kolo arev they fixed it but the sound was no longer sweet not was tikkuna by akolo out of kimo says so they had a crusher that used to crush the ground the spices it broke they brought in the experts from alexandria they fixed it but it didn't crush the spices the way it used to so they took out the thing that fixed it and it corrected it magdalena what's the moral of the story what is the kumar telling us the story says they brought in the experts and the experts had all the know-how the experts had the training but they couldn't produce the sweet sound they couldn't produce the pleasant fragrance because there is the intangible there's the intangible of the person not only the skill set and the know-how not only the training and the education but there's the intangible of the passion and of the devotion and that is what makes everything right in a dover omega nothing stands in front of the will when your will is to fulfill the will of hashem you see this also with avraham venus says we find this in many places avram vino when he was commanded in order to give himself a bris he was a hundred so what was he thinking to do a mila on himself didn't he have to learn he'll meela didn't he have to practice on others he's going to try an experimental surgery on himself at a hundred years old is he out of his mind he understood says have chew up shooter came and shalilo wrote on azla kaimus hashem he had this insatiable thirst he had this appetite to fulfill the will of hashem but also so when hashem said do abrasion yourself he didn't hesitate he didn't pause he didn't go for training he didn't go for education but rather mitochondria he became the instant expert you know what they say necessity is the mother of invention necessity is the mother of invention if you are driven to fulfill the will of hashem and that becomes the necessity for you then that necessity to fulfill the will of hashem is the mother of invention it's the mother of education it's the mother of expertise the mother of expertise applies this in several other places it's pages long i want to get to other ideas he says this in the area of the mitzvah of shrita of the carbon passage they took saliva saliva everybody took a lamb or a sheep or had to be uh less than a year old all the criteria that had to be met and they checked that they slaughtered it how did they know the laws of shrita had they practiced how were they trained how did they do it at that level that magnitude that volume again the same notion the same answer where there's a will nothing stands in the face of that will we see this also with the daughter of paro bissia basparo everyone knows the famous story but terrible parlor hotel or she went down in order to bathe the denial banaro sahoko or vaterasateva she saw the basket floating and she extended her hand by tishlach the kumarasota daffy base tells us that when she extended her arm she extended her arm it went much further than it should have she stretched her arm and like plastic man it just kept stretching what does that mean it meant that even though she reached out far beyond where she should have ever anticipated she could stretch miracles happen when we do our part when we are passionate and driven when we are singularly focused when we want to fulfill the will of hashem then good things happen as a result of that's how he explains apostate as well based on the german brachus again it's a long piece you can look at it inside got to leave you some homework to do in the asia tamin but a beautiful insight of rav druk based on this ramban the notion of sometimes analysis paralysis we're big believers in education of course we believe in the importance of an education a degree in training in any area of life to be a mechanic to be a rev a doctor a lawyer an accountant you need the education you need the training but we can compensate for a lack of talent a lack of innate skill a lack of uh being a natural by being driven in ambition for the will of hashem when a person has that drive the will of hashem so a generation of slaves says the ramban a slave people who have no education no training says here's what i want you to build me here's what i want you to weave for me here's what i want you to create and fashion for me and they say we're in and once they say we're in and they're driven the almighty does the rest next insight on the same possible next insight in the saint patrick comes from bum everyone who had a generous heart whose heart was moved sadik understand this understood this a different way and he said whatever your heart desires whatever you're driven towards in this world a lovely kitchen redirect it and re-channel it as a gift to hashem in other words kolesha shin is holy bo whatever your heart desires oh so that thing that you are driven towards the thing you're drawn towards the thing that you crave or have an appetite for hey viewers hashem redirect it and make sure you're doing it la shmoop make sure you're doing it to advance hashem's mission hashem's will because whatever you're going to enjoy whatever you love whatever you benefit from or you're drawn to in this world dedicate it to hashem so if you're contributing towards the building of a shul make it even more beautiful than your own home if you're feeding someone who's hungry make sure they have better food than what you eat if you're clothing the naked give them better clothing than what you have hiked over yak dishman if you're mocked as something if you sanctify something sanctify it from the best homiletically he interprets this puzzle to mean whatever we care passionately about you love food you love wine you love things you love experiences you love money whatever you love take that love and direct it towards a holy destination and towards a holy gold paragraph now we turn the page page 520 selecting these craftsmen is he filled them with a wise heart to do every craft of the carver weaver of designs and embroidery with the turquoise purple and scarlet wool and linen and the weaver the artisans of every craft and makers of designs so the process like melee or sub-he filled them with the wisdom of the heart this fits exactly with the beautiful insight of the ramban that they were driven they showed the will and the kalish barakum met them halfway and filled them with the know-how however rabistral the basis for all of majid has another shot again he says milayo slave he filled them with the wisdom of the heart lassos in order to do all of the crafts of the what is malacca what is malachi's means the carver the carver however the word kharash has another connotation is somebody who is is deaf what is the passage says means to be silent so says rabbi sterling to know when to be silent takes leave one has to be filled with great wisdom to be familiar with and to be an expert in the malacha in the skill of kharas you have to know when to be silent our great rabbi saying if you want to protect the wisdom you have learn how to be silent there's a reason god gave us two ears and one mouth we should be taking in twice as much as we put out some slave he filled us with the wisdom of the heart lassos in order to acquire the in order to know when to speak and when to be silent i've told you before the revolt says you know we teach children how to speak they start saying words every time i speak to my grandson i say zedanza zedda we try to teach them to speak and they say a word yay we celebrate do we ever teach them to be silent once we teach them to start speaking says revolba we forget to teach them when to stop speaking how to be silent and the virtue and the value of silence that too is the malacha that too takes a chakma slave it's a skill set and it takes a wisdom of the heart to know when to be quiet as well perak should carry out with ali of every wise-hearted man with whom hashem had endowed wisdom and insight to know and to do all the work for the labor of the sanctuary everything hashem had commanded hashem had put inside them all of the all of the wisdom to know what to do we are at ravjr number three we'll see how many we get through today number three says rashi commission is sorry not rashi says the shemos whoever worked on the building of the mishkan hashem implanted ingrained within them they were all chabad nickers they were all the bavators we've in the past in previous parashashiram we've unpacked what is the difference between the three numbers it wasn't just that god gave that to human beings god also gave the mabina and das to the behemoth to the animals tells us even though the literal understanding of the passage is that he placed the being of the wisdom bahima in them don't read it don't punctuate it as bahimah in them read it and punctuate it as behemoth god gave not only man the wisdom knowledge and know-how but god gave that to animals as well so you can imagine wonders of druk yeshlitmoa based on the madrish i understand man is the designer the architect the builder man will bring the mindfulness the intent of the heart the animal is contributing their skin the animal is contributing their body what do i need the animal the lonely base animal to have do they put on a garter too the chabad animal what does the animal need to have neera levar behect him commotion is a parasagamoro so the kumar baba matsuya daft tells us was so devoted to make sure that we would never stop or forget learning torah was only piston so the great reprieve the great reprieve who of course would have preferred to immerse himself in the base madrish but you know what he did in order to ensure the jewish education would continue listen to what he did he would go out and he would plant the flax in the fields and after they would sprout they would blossom they would grow he would collect them and rubria would weave them and he would make nets and then he would catch things and he would shake them and he would feed it to orphans and he would take the skins and it would make cloth and on that cloth he would write the torah torah will make and then he would make his way to a city that didn't have a school think about the early days of the torah soro movement dr joe kaminetsky zaczal my grandfather sam above secretary who worked with him and partnered with in the early days of torah umasura that image of not today where you could take a plane easily but in the ease of taking trains and taking traveling in ways that were deeply profoundly uncomfortable and time consuming and they made their way all over the country to convince communities to found schools because the importance of jewish education before torah masonry there was rebirth and would make his way around israel and he would take all the effort the flacks and the hides and where he had written and he would go and he would find five students and he would teach them he'd find six more kids and give them each a seder of mishnah by omar allah and he would say to them says until i come back to the other mission the one i thought the mishnah teaches and through those great efforts he himself ensured that torah that jewish education would not be lost he also called over atmosphere and you read this kamara bam and seo wanders rav druk and you say to yourself was the rasheshiva was the garlador there weren't others who could plant the flax and harvest it who weaved the nets there weren't others who could skin the hides why was he doing it himself what you see from this gemara is that he every understood and every contribution that goes in to something holy itself needs to be holy and to ensure that it was done the shame shamayim to ensure that it was done with the right intent and the right mindfulness and that it was endowed with the right thought he took it upon himself he didn't rely or delegate to others but he did it himself based on this says when it came to the building of the mishkan and to creating a home for ashraf a place to divinely feel the intense connection with hashem yoshila raqqarabaniyati it couldn't just be that the building itself it couldn't just be the dalia russia shiva would show up at the end it couldn't even just be that the human beings would have the right mindset anything connected in any which way hashem himself taught us this when he endowed even the animals with the right spirit every ingredient every material every act had to be endowed with the right attitude and with the right spirit kedesha mishkanya kodesh kadashim so the mishkan would in fact meet that need that it would be a holy place everyone involved that animal and human alike had to be holy intent matters intent matters we believe mystically i believe it's brought down in so many of the holy sepharam that you know when you cook shabbos food the attitude what you're listening to what you're talking about what you're thinking about it goes into the ingredients it matters are you gossiping lashinara are you speaking judgmentally of others are you in a bad mood and angry and fabisna are you filled with a muna and faith and hope are you listening to a pasha shire and a moon a sheer are you singing songs are you saying the coveted shabbos that goes into the soup and the gefilte fish and the kugel and it is one of the ingredients that goes in so if it goes into the shabbos food certainly it went into the building of the mishkan it goes into all the holy activities and the work that we do that it's absorbed the energy that we create is absorbed so much so that not only bahima that god endowed khabar those who are working but bahima is behema even in the animals that would make up the ingredients of the mishkan thereto hashem endowed continuing right along [Music] 520 moving right along 526 in the arts crosstalk moving right along with made again we're repeating all of the utensils the calum of the mishkan and all of the in precious pakude all of the big day kahuna and so on so we're up to the laver we're up to the key or periclean security issue he made the lava of copper and its base of copper from the mirrors at the entrance of the tent of the meeting we've analyzed the qr many times in the past rashi are quotes from the majoris ghazal that moshe says to hashem what no way i am not accepting the mirrors instruments of vanity these women use to beautify themselves you want that to put in the mishkan there's no place for it in the mishkan hashem said there is a place these are the most holy contributions these are the holiest donations yet absolutely there's a place you must take it the back and forth what was the debate what was the conversation we've spoken about this so many times in the past these were the mirrors the women beautified themselves with when the men gave up hope when the men saw no future when the men grew despondent and withdrew from their wives because they refused to bring children into such a harsh and heinous world the woman said what are you talking about we live in a world of faith in hashem it's going to get better it's going to be better we just learned today's daphyoi women are higher than our because women drink of the four cups it's rabbinic it's time bound but which ptosis understands to mirash understands to mean they were the catalyst of the miracle not just that they benefited from the miracle they were the catalyst and the cause of the miracle they maintained their faith that was captured symbolically in these mirrors that they had used to beautify themselves they were not just instruments of vanity they were instruments of continuity instruments of faith instruments of holiness we've shared all about that and elaborated on it in the past but a new insight from rodrik this year there's something unusual about this vyasa securashi quotes who are the ones who gave it we don't know when it comes to any of the other kalin materials ingredients of the mishkan or of the wardrobe we don't know who are the ones who gave it why do we specify why do we call out specifically when it comes here because these mirrors they meant a lot to the women they loved them they had nostalgia they had meaning and they used them to beautify themselves and now they took something they cared a lot about something they felt very connected to and they were willing even to part with it they deserve the credit of our mentioning their name because they cared so much about it and because we would have understood if they didn't want to part with it all the more impressive it is and therefore they deserve our mention in their name but listen to the targum uncles uncles translates and therefore interprets differently writes this gift was given by the women when they came to pray at the entrance of the omoid veneer bird varav says rav druk something very significant here the merit they had in donating such a critical utensil an instrument in the mishkan was in the merit of sometimes we think that when we dive in we wait for hashem to provide the answer but sometimes the very exercise of davening gives us the strength gives us the faith gives us the hope so before you dive and you say i don't know how i'm going to get through this i don't know how i'm going to be able to give that away or donate or make men's meat i don't know how i'll be able to sacrifice or be selfless but then the exercise and the experience of davaning itself transform us and leave us different so that the dhavaning is answered just through the dhavaning i'm not waiting for hashem to provide the answer externally but hashem has provided the answer that the act of dominating itself has had such an impact they merited to find the courage and the strength and the generosity to give the mirrors they loved so much because through the davening they recalibrated their priorities through the davaning they remembered their values and what mattered the experience of davening itself gave them the strength so don't only doubt him because you're waiting for hashem to answer dhavan because davaning is in itself one of the ways that we become strengthened david is one of the things that gives us the courage and the hope another insight on the same passage are why was this mirror when the coin came in they would wash their hands and feet in a basin who was made out of the mirrors of the women and it was next to the altar so says the helicopter of the oberon measures that what a person has to look in the mirror and evaluate themselves from it is so easy to see and identify what is lacking in the other to be judgmental and to be critical and to see what's missing in the other that's easy that comes naturally to us all but to know about ourselves to have the self-awareness of what we need to work on and what we need to fix that's much harder therefore says the magic of mezrich yassos one should use their friend as the mirror for themselves when we look in our friend we hold our friend up to the mirror so in other words kalaposo bemumaposo what you don't like in your friend is really something you don't like in yourself what you're critical of in others is really what you're being critical of yourself that's the idea of looking in the mirror is to be able to use other people around us as a mirror for ourselves you see something and it's bothering you in someone else stop and say am i really guiltless am i really innocent do i not also act that way sometimes so you take that first reaction and feeling of being frustrated bothered or judgmental of what someone else is doing and you transform that to say what can i learn from that which i see in someone else about myself why is that bothering me in the other position because what i'm seeing in them is really a reflection of myself in the rav expands this and he says that's why the kior was before the mesbah the coin at the first look in the mirror before they can go to the altar and achieve atonement you can't achieve atonement if you don't look in the mirror if you don't take personal responsibility if you don't take extreme ownership if we don't own up to where we went wrong if you don't look in the mirror then you cannot improve you won't get better that is vayaka pakude page 530 we've left ourselves eight minutes for precious pakude it's a good thing you already saw it in tetsava ayla pekuda mishkan we spoke about elah that the a le pekude mishkan makes up for the elah yes revolba is a great insight the first rash in pakuda explains why there's yet another pasha dealing with the mishkan the caleb we already spoke about all of this in tetsava why are we doing this all over again so we know that there was suspicion raised about moshe moshe takes this pakuda he takes this accounting and he's missing it's an inexact number and mosha panics he knows he didn't take he knows he didn't cut corners he knows he didn't take for himself but how is he going to account for what's missing people are going to falsely accuse him and then he remembers the above him the hooks we've spoken about that at length before why did he forget the hooks the thing we take for granted that which holds us together he neglect he took for granted and when he remembered to take an accounting he was vindicated and in fact all was accounted for but the majestrabab explains the passage in mishlai parakhas the passage there says an honest man will increase blessings and says the madrid that's a reference to moshe moshe was able to take an accounting for every last penny of the mishkan duda his unwavering integrity the money he was entrusted with were sufficient funds for the mishkan everything was accounted for it was the perfect amount everything was good points out revolver safer schmos began and ends the exact same way with the notion of integrity with money so i understand that in pakude elephant moshe is great integrity when it comes to money here at the end where is the integrity with money at the beginning so maybe this has been lost on many including me but the torah tells us the bassinet that jochebed moshe's mother made for moshe to survive to float in the nile was made of gomez of cain and jochev was trying to protect her son she could have used cedarwood she could have used something stronger something more expensive something that might have lasted longer but she used something more inexpensive she used something softer she used cane the gemaron sota david base tells us from this incident that you see that sadikim and said kaneos are they care about money they don't waste they don't squander they don't throw it away she could have used something more but the situation didn't demand it you have it knew that the lesser expense material would suffice it was good enough so she could have had the fancier she could have had the rolls royce of bassinets but she instead went for the honda accord i drive a honda cord she went for the honda accord because she knew the righteous are khasa amamonum they care about their money why are they cheap the righteous are focused on money why do they care about money how is that so it seems so incongruous i would think the more righteous you are the less money focused the less you care the less you're trying to save says revolver the following they're careful with money because they earn every penny honestly they didn't cut corners they didn't steal they didn't cheat they didn't misreport on their taxes every dollar they have is a gift from hashem earned honestly earned with sweat and tears and given by god entrusted to them to use correctly and because makes you the steward and entrusts you on that money it was given for a purpose and if you waste or you squander it elsewhere then you have violated the trust of hashem so says revolba that safer shemos begins and ends with the same theme it begins with your being careful not to squander money because it's a gift from hashem we have to be responsible stewards of the money that we have and to use it the right way and it ends with moshe taking in accounting that all that he had done was with honesty and integrity that he never cut a corner and we our generation has to return to a sense of integrity and honesty with money not khalil to cut corners or to not report honestly in our taxes or to be ruthless in business and earn it in an immoral way but to recognize that a krishna is the one who gives us the money what we have is what we need and what we deserve and what we have as a gift from above and we are entrusted with it to do the right things not to squander and waste it and not to achieve it or earn it in the wrong way and to recognize the great responsibility that we have in that he gave it to us the great responsibility we have with it okay lastly we'll end off base says all the work of the tabernacle tent of meeting was completed the jewish people had done everything hashem commanded so they did and if druk wonders isn't that the wrong order isn't that the wrong order the puzzle should have been given to us exactly the opposite it's not his question he quotes from kluger hagon kluger omid allah says first say they did everything they were asked and it was complete what do you mean it was complete they did everything that was asked and he answered so brilliantly or rav druk is answering her kluger's question so brilliantly and he says this order is actually more correct why because we shouldn't think that our effort is what yields the result we have to recognize that the result comes from the ribonus yes we take our initiative and yes we make our effort and yes we can be proud of the contribution that we made be proud we worked hard and we used our ingenuity and we gave up and we toiled and be proud of our contribution but never ever take all the credit kokhi of autumn yadi never think you or you alone are responsible so it makes more sense forever to say the mishkan was complete because hashem wanted it complete hashem enabled it to be complete it was complete oh and everyone did all that they were asked meaning it was complete because hashem wanted it to be complete but also they did what they were responsible for they took their initiative they did their part they made their effort it seems out of order but in fact it's correctly it's exactly in the correct order because ultimately while we take our initiative its success is up to hashem thank you for joining and listening a reminder watching on youtube hit the subscribe button when you do you'll be notified in real time every time we go live and we can learn together join us tomorrow morning right back here on youtube 10 minutes of meeting mr sharon at 8 15. living with a moon at 8 45 tomorrow night 9 pm we go behind the with jeff swartz the former ceo of timberland the major clothing company timberland ceo total observant amazing inspiration how he observed torah while he led a uh enormous multi-billion dollar company tomorrow evening at 9 00 p.m until next time stay happy stay healthy and stay holy