Why you NEED other Jews | Parsha Perspectives | Vayakhel-Pekudei 5786

Good morning, boker tov. May be a good day for Claudia Sawa, a day filled with the sort of solos yeshuos vina chamos. Big thank you to our parsha series sponsors Becky and Avi Katzin family who sponsored in memory of David Grossman. Our learning is in nishmas Becky's father Dov Nachmanish. This morning she is sponsored by Sharon Winger and Jonathan Winger in loving memory of their dear husband and father Bruce Winger Dov Ari ben Yisrael on his upcoming 10th year neshama shalom and aliya. And by the Ellis family loving memory of Zisha ben Lev Stephen Ellis on his first year his neshama shalom and aliya as well. As always, a big thank you to all of our sponsors. We have the privilege of reading two parshas this shabbat and therefore learning two parshas today. If you like one parsha, you're going to love two. Vayakel Pekudei. Page 516, we're going to try to hit on both. Try to make our way through some divrei Torah on both Vayakel and Pekudei. Of course, all of our learning we're very much thinking of our brothers and sisters in Israel. Should be safe and secure and strong. Please God a sweeping defeat of our enemies and restore a sense of safety to Israel and beyond. Vayakel Moshe as God has been Israel alayam Moshe assembles, he gathers the entire assembly of the children of Israel and he tells them elah divrei Hashem lasos osam. These are the things that Hashem commanded. This is what you must do. And then he proceeds first shabbat sheshes yamim tiaseh melacha, six days do work ve yom hashishi yihyeh lachem kodesh shabbat shabbaton laHashem kol oseh vo melacha yumos, you must that a person who does uh kol oseh vo melacha yumos, a person who does melacha violates shabbat there is a death penalty, it's incredibly severe. And only then do we go on Vayamor Moshe el kol adas bnei Yisrael leimor, "Kchu lachem terumah uh accept the donations and pledges and we're going to build a mishkan. Now I must tell you, every year we get to Vayakel Pekudei and I wonder, what am I going to say? What is there to say? We've seen this before. Terumah Tetzaveh Vayakel Pekudei, are almost verbatim the direct repetition of Tzumah Tetzaveh. Of course, Ki Sisa is in between, the sin of the golden calf, which is what precipitated the gift of the Mishkan to begin with, but we're repeating it all. And yet, and and there's a good reason I feel that and fear that. Cuz if you look at Rashi, he has so little to say. If you do Shnayim Mikra Echad Targum with Rashi, if you review the parsha, if you're mad at the seder with Rashi, these are the easiest parshas. Cuz Rashi said, check out what I said in Tzumah Tetzaveh. I'm good. It's basically the same measurements, same materials, same Mishkan, same clothing of the Kohanim. So, just check my commentary there, not much new to add. He does have new, but not much new to add. So, you always worry, what are we going to add? Yeah. Here it is. I'm sure we're going to have a lot. I don't get to today, because they're always the beauty of Torah. You learn it when you learn it, when you dig deep into it, when you investigate it, there's such depth, profundity, there's so much, and it's always relevant to today. There's always a message to today. So, Vayakhel, let's start with the Aish Tamid, let's start with a message from Rabbi Yisrael Meir Druck Shlita in his Aish Tamid. Mevuar be'psukim kishteim mitzvos she'lo ne'emru ba'akel. This word, Vayakhel, Vayakhel means to gather, an assembly, a group. Moshe was told to deliver, to transmit these instructions both about the Mishkan and about Shabbos, davka, specifically to the Jewish people, not individually. Don't send out a broadcast list or WhatsApp or a mass email. Gather everyone together, put them in a room. Vayakhel. Only when they are together, now tell them about Shabbos and tell them about Mishkan. Wonders of Druck. Yeish li ayin. Mah meyuchad davka be'mitzvos she'tzrichim le'eimer davka lifnei kol Yisrael beyachad? What is unique or specific about these two mitzvos? Why not gather us all to tell us about shatnez? Why not gather us all to tell us about Pesach? Why not gather us to tell us about kilayim? Why specifically the mitzvahs of Shabbos and and Mishkan? The Yalkut so the Midrash quotes the Yalkut, the Midrash. Vayakhel Moshe about sofa from the beginning of the Torah all the way till its end Vayakhel. There is no parsha that says Berosha in the beginning the word Vayakhel also says Bova. This is the only parsha in the Torah and by parsha doesn't only mean a parsha as in what we read on any given week, it means a section, a chapter, a unit. This is the only unit of Torah that is introduced with the word Vayakhel. Go gather. Go create big community and darshan. Creator, gather a big community and teach. Teach the laws of Shabbos. the Shabbos. So that communities will learn for generations to come the value of community. I'm tempted to stop here and tell you how I really feel, but I won't. But here implicit in this Midrash and the message at the beginning of our parsha is the notion of hakhel, of a kahal. There's a concept of a community. Not everyone making Shabbos for themselves, not every other house being a private shtiebel, not everybody maintaining their COVID minyan minyan six years later, not everybody doing what's comfortable and what's convenient. But you see from our very inception, you see when we were already in the desert, there is a value, there's a concept called a kahal, a community. There's a concept of community. Community transcends, community is much bigger than the sum of its parts. The idea of a community, of a community gathering, of a community caring, of a community that's loyal, of a community that learns together, of a community that davens together, a community that advocates and fights together, of a community that learns together. The listeners So I shall say gather. There's a concept there's a value to community. It's not only about what's comfortable and convenient. Sometimes you got to walk past a few of those comfortable convenient fast killer kiddush no speech minyanim to get to the community because community is bigger than ourselves. We need we lean we rely on community and the people who worship at the altar of convenience and comfort it's when they need community all of a sudden they find the phone number for community. They have a shaila. They need somebody to get a loved one to Israel or out of Israel during a war. They God forbid have a loss. They need a connection. Community has a value not only in the time of distress or crisis or need. Don't wait for them because maybe the community that you haven't been part of won't be there for you. But community has a value when you're part of it even when it's not comfortable and convenient cuz you care about it cuz you're part of it cuz it means something cuz you contribute you participate you practice you're part of it. That's where when the Jewish people in class Israel are going through something you feel connected. That's a place that that is making a difference. Okay, enough of that. So that's call enough of that. Enough of that. Vayakhel So this is the only part call the idea of a call of a tzibur it's bigger. Kodesh Baruch who is telling Moshe Rabbeinu as a kehillos gedolos. Don't make shabbos for yourself make significant communities meaningful communities communities that connect communities that collaborate communities that combine communities that complement We have the idea for example of a community shabbos hagadol drasha. The idea of a community saying we're going to take something on together. We're going to learn we're going to feel challenged. We're going to grow. We're going to be a community working on something together. We learn the laws of Pesach before Pesach and the laws of Shavuot before Shavuot and Sukkot before Shavuot. Hashem says if you make community, if you gather, if you create a people, then I treat it like you coronated me, like you made me your king. Everybody's doing their own thing. Everybody's local. Everybody's making their own Shabbos. Everybody's doing what's convenient. Hashem says, "Yeah, hi. I don't know where I go. I don't know who's connected to me. I don't know where I belong. I don't know where I fit in." It's when we connect, when we create community that he feels, "I know you've come to invite me." So, you see from this Yalkut Shimoni the laws of Shabbos are meant to be transmitted and communicated to community. Generations to come will understand. Community has a place for women. Community has a youth department and a teen department. Community has outreach. Community has Israel advocacy. Community has space and room for everyone. Community has support groups and community is critical from the very inception of the Jewish people. But specifically again, why now? Why Shabbos? Why Mishkan? The need of the world. Here's what Rav Nachman has his insight. Why when it comes to observing Shabbos and building the Mishkan we only find the Jewish people experienced this sense of unity, this true cohesiveness one time but myman Har Sinai, when we stood at the base of Mount Sinai, nobody saw differences. Nobody saw division. Nobody saw different yarmulkes and different parties and different partisanship. Nobody saw differences. We were all united. Maybe different discourse different minyanim, maybe different attitudes and perspectives about but we were together. Shah Every other time we encamped in the desert and beyond, we fought. We fought bitterly. We were competitive and we blamed and we criticized and we condemned. Why was that? Because the prerequisite the prerequisite to receiving the Torah is being united, being together. You are in a period of division. You cannot receive a Torah if the Torah is going to be weaponized. If the Torah is a weapon to criticize and condemn and knock down, then you're not worthy to receive the Torah. The prerequisite to receiving the Torah is a sense of unity, is a sense of love. That's not uniformity. Just to be clear. The prerequisite to receiving Torah at Har Sinai, Hashem did not demand uniformity. We were still 12 tribes. 12 tribes had significant differences, different emblems, different logos, different encampments, different perspectives, different approaches. Diversity is critical. We don't demand uniformity, but the prerequisite to Torah and to community is unity. If the and when we worship the golden calf, we lost that sense of unity. You are in a period of division. The time of your vacation is over because people broke apart. People started to blame and point fingers and distance. Where does hate come from? The sin, the mistake, the miscalculation comes because there's there's tension. There's animosity. When a person feels separate and apart and different than the community, they're not functioning, caring, concerned, committed to community. That's where hate comes from. Why? Where's hate from? Hate comes from ego. Comes from selfishness. But I want this. But I need this. But it's what I like. It's what it feels good. It's what I want I want to look at that. I want to say that. I want to eat that. I want to go there. I want to do that. Hate, mistakes, miscalculation, indiscretion, it comes because the ego has kicked in. We're choosing what feels good, feels right, what we want, rather than what Hakadosh Baruch Hu wants. And when a person is able to be committed to a sense of unity, what they're saying is, it's bigger than my ego. It's not just about me. I set aside my ego for that which is bigger. I'm willing to be, as we spoke about last Shabbos, I'm willing to be moser nefesh. Moser nefesh, when Moshe Rabbeinu screamed, "Mi lashem elai?" This was the Chofetz Chaim's message to the Schwab. "Mi lashem elai?" says the Netziv is not just, you know, who's a good boy, who's a good girl, who didn't participate in the ego. It's "Mi lashem." Who chooses Elokus over ego? Who's ready and willing to be moser nefesh? Moser nefesh. Our holy soldiers on the front lines, they're moser nefesh. Moser nefesh. You know, it just occurred to me in my davening yesterday, and I started davening for them. We can think about we can picture many of us know, many of us are related to, soldiers who are serving in the IDF, in Israel's Air Force, and they're heroes. They deserve to be celebrated, and we're in awe and admiration, and love, and endless appreciation. But how many people are risking and serving and moser nefesh on the highest order we have no idea about? How many are in Iran right now, have been for the last 20 years and beyond, undercover, leaving their families, even having no idea where they are? There's a friend of mine, through our community, through someone here, who was in the Mossad, and shares what he's allowed to of extraordinary rescue operations, and just told me a story 2 days ago. Uh he had to go to a certain place to find a certain person. So, why do you have to find him? Did you have to kill him? He says, "I didn't kill him. I found him." Where was it? Couldn't tell you where it was, when it was, you know, what personality I take out, what language, what dialect, what profile. Think about the mesirus nefesh. A person does that, no glory. There's no glory, there's no fame, there's no spotlight, no one will ever ever ever know. Why do you do that? Cuz you're moser nefesh for your people. To protect your people, someone's got to do it, and those are the ones who are willing and ready. And we should all daven every day for them. Because they are extraordinary. Extraordinary. People like Eli Cohen whose whose body's not even been recovered yet, but left his family, who didn't even know where where he was and what he did. Mesirus nefesh, moser nefesh. So, hate, when do we make mistakes? It's because we allowed our ego to kick in. But I want, but I need, but I like. But it's good for me, but it feels good. And that that comes from period. Because when a person feels a sense of unity, the very definition of unity means I'm putting us over me. Unity could be a marriage. I'm putting this marriage, this relationship, you, us, we over me. And unity can be community. I'm putting community over me, but it's not comfortable to walk past all those Get Okay, but community community's bigger than me. I'm putting Klal Yisrael over me. I'm willing to be moser nefesh, mesirus nefesh for Klal Yisrael. So, when a person hate [snorts] comes from period. Hate comes from ego over elokus. Unity comes from elokus over ego. This will be a chapter in in the book, ego and elokus. Yesh shnei mitzvos shegormos l'achdus. So, there are two mitzvos that we have, says Rav Druck, that lead they cultivate a sense of unity. And they are the Mishkan and Shabbos. the Mishkan Matan Torah is related to the Mishkan. When it came to the Mishkan, we were all partners. We all contributed. It belonged and it was all of ours. Ki chulam yevinu davar Mishkan. Everybody donated. Everybody collaborated. Everybody partnered. They were all stakeholders and investors. The gemach kol Yisrael achad Mishkan Mishkan achdus chulam. When everyone contributes, it united everyone. Vihaya hamishkan achad ki hamishkan achdus chulam l'olam period. Because anyone who contributed felt this is our shared home. This is our place. This is where we all belong. It's what in our Mikdash Ma'at we're trying to create. Which direction am I pointing? To our expansion, to the new building, to what's going up. We we made a commitment that we followed through that we're not instituting a building fund, but we are looking for 100% participation. Why? For us, true, but more for you. Because nebach, what's a person going to feel like when they come and daven and enjoy minyanim, shiurim, learning, chesed, programs, panels, cons all around the clock? Someone's going to make their simcha and say, "I I'm just a taker. I didn't I have no part in this. I didn't give anything to it. I'm just benefiting. I'm just enjoying, but I didn't even participate." Nebach, such a person, I feel bad for how a person's going to feel. But for all those who do give, that place is ma'achid. It unites everyone who has a part and says, "This is us. This is community. This is our family. This is our people. This is a place that we all belong." So, the Mishkan was that place because everyone gave. Because everyone gave. We see that with the kruvim. We see the kruvim, the image on top of the aron that our parsha describes. They looked at each other. They were united. They were integrated. They collaborated. They partnered. So, Mishkan unites people. The second mitzvah that unites people is Shabbos. Shabbos is siman achdus Yisrael. Harei osam eruvei chatzeiros v'shitufai m'vo'os. Why are you allowed to carry? We only carry because what do we have in our community? A eruv. Now, I don't want to flex or show off, but it's possible we have the best eruv. Among the best eruvin in the world, certainly in the country. Our greater eruv is fantastic, but specifically also cuz we have a broader eruv that certainly are significantly part of and is a 100% muhadar, it's fantastic eruv. But Montoya Circle has three and a half canals around it. Because telemaslake, the the um angle of the canal wall counts as a wall, we have three and a half real walls around Montoya Circle. So even some great rabbis who generally don't rely on eruvin will carry here because this is three and a half legit, not imaginary, full walls that was a with a tzurah d'pesach. So an eruv, how does an eruv work? Why are you allowed to carry with an eruv? If you're only allowed to carry in a private domain, how does the eruv work? That's exactly how it works. What the eruv says is by drawing a boundary and then sharing Rabbi Berkovsky and I just did the eruv d'chatzeiros last erev Shabbos, two erev Shabboses ago, cuz we make it over matzah. For those who have a minhag not to eat matzah a month before Pesach, we always do it before we bench Rosh Chodesh Nissan and then we put out last year's eruv chatzeiros matzah at shalah shudos and on the shuls. Why do we do that? Cuz that matzah is owned by all the Jews who live in the eruv. An eruv chatzeiros means we lift those matzahs and acquire it on all behalf of all the Jews who live in the eruv and it were destined, thanks to Mom Donny and snowstorms, to move into that eruv in the coming year. So we lift the matzah on behalf of all those who live in the eruv. Why is co-owning matzah allow, enable an eruv? Because what it says is it's not just my backyard which is my reshus. We drew a boundary. We have a string. We have walls. We have a boundary around this entire area. We break bread. We own matzah together and therefore we are all united. Everyone in this eruv, we are united. We are together. Shabbos, which is all about an Eruv, Eruv Truman, Eruv Hatzerus, Eruv Mavu'os, it's all about unity and connection and bringing us together. That's what Shabbos is all about. That's when we gather to learn. That's when we connect. That's the holy Shalosh Seudos right at the Erev. Since the Mishkan united us and Shabbos unites us, Shabbos 8 million and but one campus. Shabbos we set aside differences and we come together. Let's daven together, learn together, have kiddush together, enjoy meals together, play together, laugh together, learn together. Shabbos fosters a sense of unity. Mishkan created a sense of unity. And that's as Rav Druck is why these two mitzvahs are unique. The only parsha that begins Vayakhel. And you could I could speak for hours just on that word Vayakhel as I started to do. But that's Hashem saying kahal, kehilah. Be a kehilah. Be a community. It's a lost lost lost art in Klal Yisrael. There are so few communities left. There's shuls, there's minyan factories, there's shtiebels. There's a lot going on and it's great. It's beautiful. We're davening more than ever. We're learning more than ever. There's a lot of wonderful things about it. But but even within those, we have to must focus on creating community, a kehilah. A kehilah. What does it mean to be a kehilah? That's not for the parsha class. But what does it mean to be a kehilah? How is a kehilah different than a minyan factory? How is a kehilah different than a daf yomi factory? How is a kehilah different than a killer kiddush factory? What is kehilah that's bigger and different and transcends and that's worth it and that's important and that we should be willing to be moser nefesh for? That's the opening word, Vayakhel. Hashem says, kehilah. Make and be part of a kehilah. It matters. It means something. It's it's important. It's important. Paragraph lamid aleph, passuk chof aleph, turn the page. This kehilah, now we have the contributions, the solicitation, the construction of the Mishkan but Every person who What What are the criteria? Heart inspired and spirit motivated, which of course begs the question. What is the difference between what? Everyone who's heart motivated and every man who's heart inspired and spirit motivated. What's the difference between heart inspired and spirit motivated? For our campus, I don't care if you have neither of those things as long as the check clears. Just in case you're curious. But here for the Mishkan, you had to be both nissa ol libo libo and nadva ruho. You have to have an inspired heart and a motivated soul. What's the difference? I saw Reb Bein asked that question, but we're not going to get into it today. I want to focus on a different word. The word oso. That word oso in this pasuk is extra. He, every man who's heart inspired him came, and everyone who's spirit motivated him brought the portion. Oso oso. That word oso the pasuk would read and be understood exactly the same without that word. So whenever you have a word that if it weren't here, everything would mean the same, you have to wonder, why is it here? What does the word oso add? This is not my question, it is the question of the Maggid Yosef of Yosef Serotskin. What's the difference between the two, but also why is the the kol need to be repeated, and why have the word also at all? Obear, he quotes his father. Shamona Shamidaka and the Davam Lomar Harbe Vilasos Mat. He says most campaigns we were warned about ours. Most campaigns have different people will warn you different numbers. There is a percentage of the people who pledge who don't pay. So even if you raised, which we haven't yet, 100% of the budget, no. 5% 20% We heard from experts anywhere between 5% and 20% of people who pledge aren't going to pay. Harbe Lomar Harbe Vilasos Mat. The many of the donors, the pledgers say a lot and do little. Bashasha Maisam Azar Zoral Davam Matol Matia Dolos. So when you have the big cause match matching campaign, charity matching campaign, everybody's matching and meeting and speaking and names are going up and everyone's I count me in and I'm in and I my pledge and I'm good to go. Aval Kavores Man Kisha Magia Is La Sharsharas Amas Mikiso. When it's time to pay up the pledge and tell you emails if from Israel and says thank you so much, it means the world, we're so grateful. How is the best way we can collect? What is the best way you'd like to pay? Over how long? How? Then all of a sudden, silence. Disappearance. As Yikmat Yadavi Stop Bimot. All of a sudden people close their fist. Can Meeda Torasha Kol Asher Nidvaru. Kol Also Heyviu. The Mishkan was exception. Bidyuk Vilahipilum Uma. You know what their rate was? Donor pledge to collection, 100%. Says Rav Saretzkin that's the Pshat. Kol Asher Naso Libo Vilakol Asher Nidvaru Kol Also Heyviu. Everything everyone pledged it was all paid up. It all came in. It all came through. It all came through. It all came through. B'diuk, kach na'al kol ish ish ba'al yad umakim an edev everyone fulfilled their pledge. Everybody honored their pledge. That's uniqueness number one about this campaign. Uniqueness number one, everybody came through, everybody paid up. We're going to get to uniqueness number two momentarily, momentarily. But first perek pasuk chaf dalet. Lamed hey chaf dalet. Kol meirim trumas kesef unachoshet avir umasa Hashem. Pasuk says, all who separated a portion of silver or copper brought it as a portion for Hashem. V'chol asher nimtza ito atzei shittim v'chol melacha avoda heviu. Everyone who separated the wood brought it. I saw a beautiful explanation. The Amora Stars the Heilige Nachman Shvilya quotes a beautiful from the Orach L'Chaim, not the Orach Chaim, Orach L'Chaim. On these words, kol meirim trumas kesef unachoshet. Let's translate again. What is the word kol meirim? What is the word meirim? L'harim means to lift up. Interesting, Artscroll translates it differently. Look at the Artscroll, all who separated. It's an open book test, people. Pasuk chaf dalet, verse 24. All who separated. All who separated. Am I reading the right pasuk? Yeah, pasuk chaf dalet. All came kol meirim, all who separated. Says the Nachman Shvilya, "Harim is b'zeh asher kol acham misochei ish ba'eizeh ma'ala tzerich l'ha'alot umala el Hashem Yisborach." Whatever gift, talent, skill, blessing, resource you have, the reason we were given it is to lift it in the service of Hashem. I de she ishtamesh bo l'chvod Hashem Yisborach. That's why the Torah uses the word kol meirim trumas kesef unachoshet. It doesn't say anyone who donated, anyone who dedicated, anyone who sponsors. It says anyone who lifted who lifted. What do you mean lifted? You have to lift it? What do you like a custom making a Kabbalah's Kinyan selling Hametz Kabbalah's Kinyan? What do you mean lifted? Just just give it. Again, you can wire it, Venmo, Zelle, carrier pigeon, whatever you want, cash, brown paper bag, however you want, we'll take it. We'll take it. The possuk says that's not how you give it. The way to give it is kol meirim, you have to lift it. And says that Mashiv Haruach the image of lifting is whatever gift, talent, blessing, skill, resource you have, elevate it, lift it, lift it in the service of Hashem. Serve Hashem from what you have. Read it migroncha. If you know how to sing, yesh lo lishameish b'ma'alah d'l'Hashem. There are people with magnificent voices. And they know how to sing beautifully. And you go and you ask them to lead the davening, "No, not me. I'm not interested. I don't like. I'm not that good." You're machutzif. Hashem gave you this talent, this blessing, this skill. Who are you to deny it to the community? To the kehilla? You have a skill, you have a talent. You're artistic. You can be a leader, you have charisma, you're an orator. Whatever you can do. Whatever you can do. If you somebody is humble and modest, the humility and the modesty have to be directed and channeled in the service of Hashem. Don't use the humility and modesty hide in the corner. Not me, I don't need, I'm No. The humility and modesty themselves need to be used and channeled and directed in the service of Hashem. Whatever you lift, trumas Hashem. Lift your skills, talents, blessings, resources. Lift whatever you were given and let it be a truma, let it be a gift to Hashem. Comminia ramasa mamas shuk mahalas Hashem trumas kesef linyash kesef kesufin. Trumas kesef. The word kesef means silver. But my favorite song, one of my icebreakers I like to play is to ask people, if you could only listen to one song for the rest of your life, what would the song be? It's an interesting thing to learn about people. If you could only listen to one song the rest of your life, what would the song be? So thank you for asking. My song would be ko achsof. Ah, holy ko achsof. Carlina, ko achsof, ko achsof. Achsof, what does the word achsof kisufin, what does that word mean? Silver? No, kisufin means yearnings. Yearnings. Ko achsof. My yearnings for you, Hashem. Yearnings. So all my yearnings, everything I want to direct what I have, my talents, my skills, my blessings, is trumas Hashem. It is a gift to you. Mekol meirim, to be lifted to and towards you. It's all to you. It's all to you. And this is hinted to in kesef and nechoshes atzei shittim. He goes on and on and describes and plays this out. Thought it was a beautiful insight on those words. Perek lamed vav, pasuk alef. Turn the page, next perek. Lamed vav alef. V'asa Betzalel v'Eliav kol ish chacham lev asher nasan Hashem chochma u'tvuna bahemma ladas la'asot kol melachet avodat hakodesh l'chol asher tziva Hashem. Betzalel should carry out with his second in command, Oholiav, every wise-hearted man with whom within whom Hashem endowed wisdom, insight to know what to do, all the work for the labor of the shual, of the shual, of the mikdash, everything that Hashem has commanded. This is in the lavo seish. Back to the lavo seish. Says Rav Druck, second Rav Druck of the day. The Medrash Rabba writes, kol mishan asik melachet hamishkan nasan bakodesh baruch binah u'da'as. Anyone who is Anyone who's charged, anyone who's involved with the building of the Mishkan, Hashem endowed them, gifted and granted them Chabad. Chochma, Bina, and Daas. Chochma, Bina, and Daas. Uh if anyone has connections, I'm trying to get Tucker to blame BRS for everything cuz we can raise some good money that way. Chabad, lots of people, they raised a lot of money. People walked into the local Chabad and dropped off a check after they blamed them for everything wrong in the world. So Chochma, Bina, we're all Chabad. Baruch Hashem, we all stand with Chabad. And if Chabad's biggest problem is they're trying to build the third temple, God bless. He nailed it. He's 100% correct, at least on that one. Chochma, Bina, and Daas. So Chochma, Bina, and Daas, of course the Alter Rebbe, Tanya we're learning on Wednesday mornings. Chochma, Bina, and Daas. So where did the Alter Rebbe get that from? Chochma, Bina, and Daas as a as a uh motto, statement, a philosophy. So from our parsha, from these parshios, anyone involved in the building of the Mishkan was endowed with Chochma, Bina, and Daas. Vayas kol chacham lev, velo bnei adam al af ilu beheima u'chaya. Because the pasuk says Chochma utzuna baheima. You hear the play of words? The word baheima, what does it mean here? It's spelled baheima means in them. But don't read it baheima, in them, says the Medrash, read it, punctuated differently, read it not baheima, in them, but beheima, an animal. She nitna chochma ba'adam u'veabeheima. That is, in the building of the Mishkan, Hashem didn't only endow the human being with Chochma, Bina, and Daas. You have to differentiate what they are. For that, you got to learn Tanya with me or with anyone. What is the difference? Are they three synonyms for knowledge, for intellect? We don't have synonyms. There are subtle differences. What's the difference between Chochma, Bina, and Daas? Not for now, but there are differences. Whatever those differences are, not only were human beings endowed with that, but says the Medrash, "Behema behema." Even animals were. "Chazal darshon behema af lebehema nisna daas l'havoda Even the animals, even the animals who schlepped the materials, even the animals whose hide were used for the materials, even the animal were endowed with chochma, bina and daas. Wonders of Rav Druck, "Why do I need animals to have chochma, bina and daas? I understand the artists and the artisans. I understand the architects and the and the construction. I understand why we want them to have a spirituality, a holiness. We hired a design firm for our our campus expansion. We have the architect, it's being built as you can see. We hired a Heimisha design firm. And one of the things that attracted us to them was in in choosing the decor, it wasn't just what's in, what's fashionable, what's stylish. There's a neshama to it. My Marsha, Chazal, what are the symbols, what is the significance, what's the Torah of this color, what's the Torah of this symbol, what's the Torah of that furnishings, what's the Torah of layout the room in that way. There's a neshama. There's a neshama. L'havdil, l'havdil, in other cultures they call it feng shui, the energy of the room. We don't we don't have feng shui, but there's a neshama to a room. There's a neshama, there's an energy. So, I understand that Betzalel and Oholiav had to be endowed with chochma, bina and daas. Hashem to endow them with this divine wisdom and understanding and insight to bring that special skill to design. But the animals? Why do I need the animals to have it? So, listen to what Rav Druck says. "Efshar l'vaer zeh divrei Medrash she' chaluka chochmas haTorah me'acheres chochmas haolam." The wisdom of Torah is different than every other wisdom and discipline in the world. "She'bchol chochmas haolam yakum yevakem, ach achas chochma lo tishaneh musar." "V'adam nishar mushchas." Every other discipline of wisdom you can be an expert in it and remain entirely unchanged by it. You can be an expert in it and entirely unchanged by it. Several years ago I remember a story of a scandal. There was a professor think it was Harvard but it might have been another one of the Ivy Leagues. He was a senior professor of ethics who was discovered was living the most unethical inappropriate lifestyle. In other disciplines a person could be the world expert and it doesn't impact or transform the person, their character. K'shema'tsinu Balam Harasha yodea da'as elyon that Balam Harasha the wicked Balam was described as knowing God ach mitsad sheni was mushchas and with two of the os amidos gru'os but nevertheless he lived the lowest level ayin ra'ah ru'ach kavod nafsho chava'ah he had inappropriate relationship with his donkey. Torah on the other hand the person who really learns Torah person who taps into the depths of Torah, authentic Torah Torah transforms. That's how you know. Is it Torah? Is the person learning Torah as the word of Hashem? Or was the person learning Torah as just another discipline? How do you know? Cuz did it change them? Is the person different as a result? Says Rav Druck that's the p'shat. Don't read it baheima in them read it beheima that even the animal was endowed with chochma bina and da'as what's up is that an animal would have chochma bina and da'as? Says Rav Druck she'chochma she'Torah meshana af es chelek habaheimi she'ba'adam. Torah changes the animal instinct in us. It's not that Hashem gave chochma bina and da'as to animals the cow and the dog and the cat and the hamster that Hashem gave chochma bina and da'as to the animal instinct, to the animal impulse to the animal in us. This too is Tanya that every person is made up of two parts. There's the animal impulse, the animal instinct, the animal identity that which we have in common with animals and then we have our godly soul, the eloka mima'al the godly soul, the godly spirit, godly part of who we are. So, Torah doesn't only talk to the godly part of who we are. Part of the philosophy of Tanya, we've just been learning about snowga and the intent that we give it, we transform it, how you could take that which is neutral, eating, sleeping, and when we endow it with meaning and purpose, we elevate it and we transform it. So, the animal act of eating can be either an animal indulgence or you can train and elevate the animal. We've discussed in Tanya this is very different. Tanya is very different than say the Ramchal. Others believe that our mission, our job is to slaughter the animal in us. There's an animal. We want to eat like a pig and keep our room like a pigsty and act like an animal. The animal in us, that's impulse. That's compulsive behavior. The animal in us, we're going to talk about it at Gadol. Freeing ourselves from modern addictions, our topic for this Gadol. I don't want you to see us with trying because there are challenges. Not only gambling and alcohol and watching the wrong images, but technology is a huge addiction that we may not admit it or be in help for it, but most of us need work from. So, there's the animal in us. So, the Ramchal and others say say our job, our goal, we're trying to slaughter the animal. We want to be the godly soul, the godly spirit, no animal. Came along the Tanya and he said, "What are you doing? The animal serves you, but you've got to train the animal. The animal has to be on a leash. The animal you need to plow. The animal you need to The animal serves us. Don't get rid of it. Don't it. Don't purge it. Train it and elevate it. And that says maybe he doesn't invoke the Tanya, but maybe that's the idea by him a even in the animal doesn't mean the animal like in the zoo, it means the animal in us. The Torah has the ability to train, to transform even the animal in us. Okay. Paragraph possible 6. Wow, we're skipping. How did I just skip Sorry, 36. 36, before we go to that. I told you there was one unusual feature of the Mishkan so far. Number feature number one of the Mishkan was of this campus campaign. Number one was that what? 100% pledges were paid. That was Maggid of Seratin first. Also, call call call every person who pledged, every person who promised, every vow was fulfilled and was paid. And now we have another. Now we have another. Says Reb Druk. Dayan. Is this Reb not Reb Druk? Sorry. Oh, Dayan. That everything was paid. Vayetzei Moshe. Here is the second unique about the Mishkan. Moshe commands everybody. Look at what he says. Again, paragraph 6, 7. Moshe commands, his voice went out in the camp, "Ish ve'isha Stop the campaign. No more donations." Why? Because very unusual, the work had been enough. There was extra. They finished the campaign. Not only did they collect enough, there was extra. There was extra. Why would Moshe specifically announce, "No more donations. We're not accepting. We shut down the website. Close the bank account. No more donations." And would it be so bad to have an endowment? My finance committee would say, "Would it be so bad to have an endowment? Would it kill you? For the show to have a little extra, a little surplus, a little rainy day fund, a little endowment? The Rebbe, by the way, didn't hold of endowments. The Bal Shem Tov Rebbe Zatzal was against endowments. He felt if Klal Yisrael has money, there are important things to spend it on now. Don't put it away for an endowment. Interesting. But why not put away for a rainy day? Maybe there's going to be a leaky roof in the Mishkan. Maybe the Mishkan air conditioning is going to be on the fritz. Maybe the Keilim are going to get worn out. Why can't we have a little extra? What's the downside of accepting a little bit more? Why this unprecedented and unreplicated shutting down, no more donations? So, the Meshech Chochmah gives a technical answer. Meshech Chochmah says halachically, it would create a conundrum. Why? Because whatever was donated would have a sacred status. But the surplus wasn't necessary, so what do you do with the funds or the, in this case, the um the commodities that were donated that are going to have a sacred status, but you can't use them. It's a whole halachic problem. That's the Meshech Chochmah's approach. Rav Menachem Mendel Zionz Acks, you know, I'm fond of quoting Menachem Zionz Acks. He has another answer. And he says the following. I thought this was a fantastic insight. We usually think of a donation as easing the burden on others. If you give a donation, you provided relief. Donate to Tomchei Shabbos, you gave relief. Ma'os Chitim, as always, a lot of people need a lot of help for Pesach. The more that you give, the more relief you're going to give others. And in those cases, there's no end to the donation cuz there's always people who are going to need more relief. But in the case of the Mishkan, the surplus didn't ease the burden, the surplus added to it. How's that? Why would a surplus add to the burden instead of easing it? Listen to this insight of Menachem Zionz Acks. Who was responsible for schlepping all the materials? Who was responsible for going place to place and carrying the Mishkan. It's Kaelen assembling, disassembling, transporting the utensils, the goods, the commodities. The Levium. If you allowed people to donate even 1 oz more than what was necessary, you just increased the burden of the Levium to schlepp it, to carry it. Says Rav Menachem Mendel Zion Zaks, Moshe Rabbeinu was concerned with showing loyalty and sensitivity to the Levium. Don't give more than what's necessary cuz you have added to their burden instead of easing it. Now they have more to schlepp and we don't do that. That's answer number two. That is what Rav Menachem Mendel Zion Zaks says. Malbim. Malbim comes from a different angle. Rashi tells us numerous times the Mishkan was an atonement for cheit ha'egel. If infidelity towards Hashem alienated us from him, then building him a home and feeling we were in his presence brought us closer. Now the greatest repair to the damage from enthusiastic donations to the egel was even greater, more enthusiastic donations to the Mishkan. What was the root of the mistake of the cheit ha'egel? We spoke about this previously. Says the Malbim, the problem was that we volunteered a ritual and a practice that was not commanded of us. The cheit ha'egel didn't come from above. Hashem didn't dictate it. We decided it on our own. And we're not entitled. We're not allowed. So says the Malbim, giving beyond what God asked once again puts us ahead of him. Why are you giving more? Hashem says this is all you need to give. That capacity to have a boundary, that capacity to stop, that capacity to say no, the capacity to listen to his rules even when they don't make sense to us is the antidote and the atonement for the cheit ha'egel. As I said, the Malbim. So we saw the Meshech Chochmah says, halachic conundrum, halachic technicality, that surplus would have a sacred status, you wouldn't know what to do with it. Don't give more. Rav Nachman bar Yitzchak said, "Normally when you give you ease a burden, in this case giving adds to the Leviim's burden, so stop giving when we have what we need." Says the Malbim, "Why was it important to stop?" Because the cheit ha'egel was doing it our way, not Hashem's way. So Hashem says, "I'm going to tell you to stop even when it makes sense to you to keep going, and that you you now, if you want to atone for your mistake, repair for the mistake, it'll be by showing that you're ready to do it my way even when it doesn't make sense to you." But I want to give a fourth answer. And this, brother Ben, is maybe an original thought. This is a fourth answer. This is my original suggestion. Pasuk says, "V'hamlacha asuya dayom." The work was dayom. The word dayom, I might have told you this before. The word dayom comes from the word dai. What is the word dai? Enough. Enough. When Hashem created the world, the Medrash says the elements competed with one another for domination. The elements in Hashem's world competed, who's in charge, who's in control, who is supreme. Who is supreme? Fire first wanted to rule, water wanted to flood the earth, dry land wanted to shrink the borders of the ocean. Each one wanted to live without limits, each one wanted to dominate, each one wanted to not be told what to do. So Hashem turned to all of his creation, and what did he declare? Dai. And in fact, this is one of God's names. Just like Hashem's other names we don't pronounce, we say Shakai cuz we don't want to pronounce it, but for the purposes of learning, Shakai is one of God's holy names. It's on the outside of your mezuzah. Shakai. Where does it come from? She'amar l'olam dai. God's name is shin dalet yud because he said to the world, "Genok." Enough. Boundaries. Stop sign. Enough. Enough. In many ways the Mishkan, we're taught, is a microcosm of the world. The creation of the Mishkan parallels the creation of the universe. How we How we define how we keep Shabbos, which commemorates creation, by what was creative labor that went into the building of the Mishkan. So, maybe maybe maybe the message of Moshe is that even when it comes to the building of this holy dwelling place for Hashem called the Mishkan, there's a time that we have to learn to say die. That we have enough. There's a value in recognizing that we have enough. And even in realizing we've contributed enough. V'hamlacha his'adaim. This project was finished. The goal is complete. Moshe is telling them, "Be proud. Be comfortable. Move on to the next phase and the next job." That a person has to have the capacity to say, "I'm satisfied. I can be proud. I can lean in. This is complete. What's my next challenge? What's my next mission?" Yes, but when it came to this one, die. Hashem maybe is again conditioning the critical importance of that. Chazal calls rabba highlight is a basic human quality. Mi she'yesh lo mana rotzeh masayim. If a person has 100, we want 200. We're never enough. We're always hungry. Insatiable appetite. Drive, ambition. Now, those are good qualities. Ambition, aspiration, determination, they're good and they push us towards greatness. But sometimes they come at a cost. And what's the cost? The insatiable appetite, a voracious need for more, for the latest, for the newest, for the best. It robs us. It denies us of serenity and of happiness. And it distances us sometimes from what matters most. When do we really set ourselves free? When we have the ability to say die. I have enough. These were slave nation. This group who left Egypt were slaves. They had nothing. And now they I to learn how to say die. Enough. Enough. Enough. Now this is a very familiar word to you because not too long from now we're going to be singing it. It's a very popular song. Die die eno. Why do we sing die? We don't just sing die eno. We sing die die die eno. Die. Because die eno is it would be enough. None of those things would have been enough. It would have been enough each of them to say thank you to Hashem. Die eno. Die would have been enough to say thank you to Hashem. So living with limits and finding happiness within what we have and maintaining that capacity to say die eno. It's enough. It's liberating. It's empowering. It's enriching. It's Hashem She'amar L'olamo Dai who told his world die. We sing die eno. That's freedom. The ability to say die. And that's what Moshe Rabbeinu is teaching. Even this incredibly noble project. Even this mission of building this Mishkan. Umlacha Aisa Daiyam. Die. We have the ability even with this to say die. For now, die. And that is a very very important and very lofty idea. Okay. Let's move over to Parshas Pekudei which we didn't even start. L'man Chaskaf Alav. I I can't believe we didn't start. Eleh Pekudei HaMishkan. These are the accounting of the Mishkan. I have already spoken so much in the past. The accounting what went right, what went wrong and so on. The last Parsha of the book of Shmos with this we end Chazak. Just when Klal Yisrael needed a Shabbos Chazak we get a Shabbos Chazak. And may it be that Shabbos when we all scream Chazak Chazak Venischazek it should be because the war is over. We won. Safety and security and lots of flights for people to go wherever they need to. Chazak Chazak. So it begins with the summary of the critical components of the Mishkan and includes an accounting of the donations and it lists the materials. But first beforehand And Torah tells us more importantly the people who made it happen. And we just saw it in Vayakhel. Tora over and over again acknowledges the craftsmen, the artisans, the builders, the architects, and accredits most Betzalel ben Uri ben Chur, this young man, and his second in command, Oholiav. And each time they're called chachmei lev. Chachmei lev. By focusing not only on the plans and the measurements and the dimensions and the materials and the mechanics, but also on the people, on their character, on their sincerity, on their authenticity, the Torah is communicating a critical message. It's not only important what we do, but who we are and what we bring to what we do. Right? Because the Torah doesn't just talk about build this, here are the measurements, here are the dimensions, here are the materials. The Torah talks about the intent and the kavanah of the people who do it. What is our consciousness? What's our motivation? What is the mindfulness? Every action, every experience, all that we do is made up of the physical component, but there's a pnimius. There's a pnimius. There's a pnimius. What is the kavanah? What is the depth? What's in our heart? What are we bringing of ourselves to it? Not just the act, but what else are we adding to it? So therefore, the Sforno describes, listen to the Sforno, the gold and silver that fashioned the kailim of the Mishkan was all different, categorically different than any other gold and silver in the universe. It was imbued with and transformed by the intent of the people who gave it. Listen to the Sforno. Mikdash, a Kodesh, Asher b'Masa Bnei Yisrael. You didn't only refer to it by name of the category it belonged to. You didn't just call it fork, but you had a name for each fork. This fork is Reuven, this fork is Shimon. You named every utensil, every item individually. That which is done with pure intent, with holy purpose and mission, with mindfulness and meaning, has nitzchius to it. When we just do things generically, then they wear out. Then they disappear. But when we imbue something with intent and purpose and pnimiyus, then it achieves nitzchius. Then it's something which is enduring, and then it's something which lasts. The Mishkan is built from the donations of these recently poor slaves. And they got this wealth in the desert and at the sea. It was assembled not from those materials and goods, but from the modest jewelry and the used clothing and the sheets that the generation could scramble together. And the Sforno says that the Beis Hamikdash, which was built, look at the contrast. The Beis Hamikdash was built by hired laborers from Tzur. We outsourced the building of the Beis Hamikdash. And they had no connection to what they were building. They were just a construction crew. So that Beis Hamikdash was destroyed, all of it. The inferiority of the building is evident from the fact that the building itself, Chazal tell us, regularly needed renovation and repair. Second Beis Hamikdash was built by Koresh. He hired pagans, and it, too, was destroyed and lost. The Mishkan was built by people who had chachmas lev. Every donation came from their heart. Their intent, their consciousness, their kavana. And therefore, it's nitzchi. It was forever. The keilim of the Mishkan never fell into enemy hands. They were never destroyed. Sforno says the original keilim are going to resurface with t'chiyas hameisim, not only when Messiah comes, we'll have a base of Migdash and the Kaylim in it will be from the original Mishkan. Because the things that are built with Chochmas Slave, when it comes from the heart, with that Kavana, with that intent, with that Pnimius, then it's forever. Sforno learns this from the words Atzei Shitim Omdim. The word Omdim is taken to mean they will endure indefinitely. Atzei Shitim Omdim. What's done with Chochmas Slave is Nitzchius, is forever, is forever. Netzach Yisrael Lo Yishaker. The enduring legacy, the future, the destiny of the Jewish people, it is immutable. It is undeniable. It is something which is forever. It is forever, which is not this Parsha Shear, which is over any minute and have to decide what else we're still going to get in here. Okay. Um let's go to Vayevarech Osam Perek Lamed Tes Pasuk Mem Gimel. Then Moshe finishes, then we review now the first half of Pekudei is reviewing all the Bigdei Kehuna. And then it brings us the completion, the summation, the end of Sefer Shmos is everything about the Mishkan and Moshe Rabbeinu's supervision of it. Perek Lamed Tes Pasuk Mem Gimel, top of page 536. Vayakel Moshe Es Kol Hamlacha Vayinei Also Asah K'Asher Tzivah Hashem Kein Asu Vayevarech Osam Moshe. Moshe, who by the way was not involved, Moshe lifted, he erected the Mishkan, but he was not involved in the collection of the Mishkan and the building of the Mishkan. So Pasuk says Moshe saw the whole work and behold, they had done, they did exactly like Hashem commanded. Vayevarech Osam Moshe and Moshe now gives a Bracha. Moshe gives a Bracha. Moshe gives a Bracha. What's the Bracha that Moshe gives? Rashi tells us, what's this Bracha? Amar Lahem, Yehi Ratzon Shetishreh Shechinah B'Maseh Yedeichem. May it be Hashem's will, Yehi Ratzon, Shetishreh will dwell on the creation of your hands. May it be Hashem's will that the divine will dwell This is one of the uh capitula of tehillim that Moshe Rabbeinu we have capitula of Moshe that Moshe wrote. This is one of the paragraphs of tehillim that Moshe himself wrote cuz you see the reference here to Hashem Elokeinu Y'hi ratzon. Y'hi ratzon. Says the Chofetz The verse that Moshe said that the divine will dwell on the creation of your hands is not referring to the Mishkan alone. This bracha that Moshe was given. Moshe says, "Okay, it's the opening of the Mishkan. We're done. We're finished. We built it. We raised all the money. We got all the materials. We put it together. We built it. It's the day to give it a bracha. Got to give it a bracha. Moshe Rabbeinu Y'hi ratzon. What is he giving the bracha to? Just the Mishkan? It's not referring to the Mishkan alone. Rather, also the creation of your hands. It's also the creation of your hands. Through the separation of money that you gave to Hashem the divine will dwell on the creation of your hands. Through the separation of money that you gave to Hashem the divine will dwell on the creation of your hands. Says Moshe, "Not only should the divine will dwell on the creation of your hands, not only should the Mishkan be blessed, but all the rest of your endeavors and your efforts, all the rest of your material possessions should be blessed. Because you separated and you donated and you gave properly, you revealed that you get it while you have these things. By allocating and dedicating, by giving from what you have, you elevated even what you're still holding on to. And therefore the blessing is the blessing is relevant not only to the Mishkan, but the blessing is relevant to everything. Just like trumah and ma'aser, when you separate and tithe a portion of the produce, that's what permits the personal use of the produce. So, when a person gives tzedakah, when you donate, when you allocate, when you give, you've now rendered permissible everything that you still hold on to, and it's equally holy. Part of what you have is meant to be used in holy work for others, and part of what you have is for you to elevate in your own life. And so, the bracha of Moshe applies not only to the Mishkan, but also to everything else, everything else that they had. As I says, the Rachma Shifka. We have time for one last one, even though there are so many more. So, I'll tell you b'chol masa'ehem. Very end, perek mem pasuk lamed ches. The very end of Sefer Shmos, page 540. Last pasuk in Sefer Shmos. K'anana Hashem al haMishkan yomam v'eish hayta alav layla bo, l'einei chol Bnei Yisrael b'chol masa'ehem. Chazak, chazak, v'nis'chazek. The cloud of Hashem would be on the tabernacle day, fire would be on it at night, before the eyes of all the house of Israel, throughout their journeys. Wonders the great Ger Rosh Yeshiva, the great Rav Shaul Alter. Wonders the Ger Rosh Yeshiva. Pasuk says that the cloud would be on it, on the Mishkan during the days, and the fire would be on it at night, before all the eyes, in all of your travels. Rashi asks, why the pasuk specifies that the cloud was there during all their travels? After all, the cloud over the Mishkan was also there not only in their travels, it was also there in their encampments, in their encampments. So, why is the pasuk asks Rashi, why does it only say during the travels? So, Rashi says that their entire sojourn in the wilderness is referred to as their travels, because every encampment was just a way station on their journey. So, even the encampment is considered a travel. It's a beautiful Rashi. In other words, even where we are when we stop is part of our journey. It's part of our journey. You are where you're meant to be. We speak about in the Amud Hashavua every week. We are where we're meant to be. A Yid, a Jew is never stuck. Now, far be it from me with tremendous sympathy with the people who are meant to be and trying to be elsewhere from where they are, both those trying to get back to Israel cuz Israel's the only country in the world that people have considered a rescue flight to bring people back into the war zone. I haven't heard of anyone trying to get back into Ukraine. Only Only Israel's considered a rescue to try to get back in, but there are people there who are trying to get back like Lee and others who are trying to get back and unable and haven't been assigned a new flight. And we shouldn't use the word stuck cuz a Jew is never stuck. A Jew is never stuck. And even if the airline and even if it's difficult and complicated, and I don't mean to minimize, it's overwhelming and it's filled with anxiety and there's nothing worse than living with suffocating doubt having no clue or idea when you'll be reunited with your family. Not minimizing. Complicated, very difficult, but not stuck. Cuz a Jew is never stuck. We are always all where we are meant to You think El Al's in charge? You think the government's in charge? You think Taba and Egypt and Jordan, every new company cuz every Jew is always trying to make a buck who just opened a business to get you where you want to go through whatever hostile country? You think they're in charge? None of them are in charge. You have to take your initiative and effort, fill out every form, use every form of protectzia you have, but in the end of the day, it's the Eibishter who's in charge. And a Yid, a Jew is never stuck and everyone is where they're meant to be until where they're meant to go next. So, therefore, even where you are in your encampment is also part of the journey. Rashi That's why, even though the cloud was over them, even the encampment, not only during the journey, we call the encampment a journey because every encampment is also a journey. Every time we're stationary, every time we're so-called stuck, every time we're even encamping, that too is a journey. So, says the Shaloh HaKadosh, we'll finish with this. If all was included, then isn't it just as reasonable to look at it the opposite way? Why did the Torah decide that the encampments would be included under the umbrella travels? Why not that the travels should be included under the umbrella of encampments? The possuk could have said, "Before the eyes of the entire house of Israel and all their encampments." Why does it say "in all of their journeys"? Says the Shaloh HaKadosh, Torah's teaching a lesson. That is, this world is not a place of encampment at all. Even the stations of our life are also just way stations in our journey to the next world. They're all included under the umbrella travel. We're moving through the outer courtyard in order to reach the palace. Like the mission in Pirkei Avos, Olam zeh domeh l'prozdor, we're just trying to get through. We're just going through. The courtyard of the courtyard of the Mishkan refers to a Jew to have in the world to attain fear of Hashem. So, we're just getting through. So, that's why even our encampments are travels. We think we're encamped in this world, I have a home address, I have an email address, I have a WhatsApp address, I have all these addresses. Even our addresses are also part of our travels, cuz we're not at any of the We're not at any of these addresses permanently. All these addresses are temporary. So, even our encampments and addresses are called journeys, because they're all part of the greater journey called life. We barely got into Yakov by Yakov u'Pekudei. So much more to say. But, we end here for now. May we hear besuros tovos, yeshuos, v'nechamos. Have a great day.