Rabbi Yitzchak Breitowitz: Mystical Reasons for The Tabernacle

[Music] okay hi everybody i first want to wish everyone a hodish tove and uh welcome to the people that are personally here and whoever is going to be listening on youtube later uh i think i mentioned on tu bishvat but i'll repeat it a a thought from the bhavat chureby he points out that ghazal tell us when the month of utter comes we increase in our joy so the rebbe understands as many posts can say that this applies to both other rishon and other shaney so in a leap year you actually have 60 days of simcha double the normal dose now the number 60 is very significant in halacha because 60 nullifies quantities in the other direction so for example if you have a kosher soup and it's a meat soup and a drop of milk falls into it if there is 60 times the volume of the meat it is mavato it nullifies the milk and vice versa a milk soup with a drop of meat or even khazr even if a drop of khazer a pig would fall into a kosher dish it would be nullified bashisha so it turns out therefore that shishem is the ratio that nullifies everything to the contrary so therefore the rebbe wants to say it's a qasid obviously that when you have 60 days of simrah it's going to be mavatel it's going to nullify every opposite force of sadness and distress so beyesha sashem that's a special gift of a leap year that we in fact have a shior of shishem to be mavattel all of the tsarist bias hashem we hope that indeed that will be the uh the case uh that the symbol of adar which is a month of goola should lead even to nissan which is even a bigger month of gaula and that should be the precursor for the bias bias mashiach needless to say we've all been going through a very very difficult time the whole world has been going through a very difficult time and as usual when the world goes through difficult times there is also a rise in anti-semitism which is the unique difficulty that we face as as jews as well so it's a time of sorrow and a time of of of meda sadin in the world and we pray and we hope that this should be the harbinger of rahman today shir is sponsored again lee iloi nishama the aliyah a dear young man that we darvened for and we cared for for quite a long time and his neshama should have an aliyah and ganedan and a refuge leima to this week we begin the third major theme of the book of shemos the ramban points out that the book of shemos has three themes with a few side tracks you'd see asmitzrayam and then matantora and then the building of a mishkan and the building of a michigan takes up a great deal of torah space you know la havedo in grocery stores or supermarkets one of the major controversies is how much space do you devote to a product that's why if you're a food manufacturer you sometimes have to fight to get the requisite space so similarly there are in the union that have to fight caviar to get space in the torah right some things get very little shelf space mishkan happens to get quite a lot we have truma tasaba some of kisa vayakyo pakude you have four and a half partials devoted to the construction of the mishkan and in the book of malachim we also have quite a lot of sokkim devoted to the first base of mikdash and in the book of vichesko we have quite a lot devoted to the third base of mikdash but i want to start off here with the idea that well a few different ideas and some of them are not totally consistent these are kind of different approaches first is a thought that the ramban and uh talks about in the introduction to the book of shemos and he says that the building of a mishkan which brought hashem into the world into claudio israel really brought the well number one he makes two points number one it is a replication of harsinai where the divine presence came down at the mountain so it's a constant it was a constant re-experiencing of matantora and the second point he makes was it brought them back to the level they had in the days of avraham yitzhak and yakov now that's a little less clear in other words i understand how much of the mishkan parallels harsinai the cloud of glory the fire all of that existed by harsinai but how does the mishkan parallel the life of of the lives of avraham yaakov so some explain the ramban in a very beautiful way and they point out that we find in the tent of sarah imenu there were three outstanding miracles that existed in the merit of sarah one was there was a blessing in her bread when she made bread or made food there was a bracha in it that if you ate that food you were full and satiated for a very long time the second was that when she would light a ner in honor of shabbos it would burn for the whole week and the third miracle was there was a divine cloud of glory over the tent that symbolized tashra so some point out that the three miracles of sari menu's tent parallel three miracles in the michigan itself uh the bracha in her bread is the showbread the lechamapanim that was baked on friday it was put ten twelve khalos were put on the golden shokhan they would not be eaten until next shabbos when they would be replaced by the new bread and even though they were on the shulken for more than a week the bread was still warm and fresh that parallels the bracha in the bread of saray menu the bracha of the nere that was lit from shabbos the shabbos parallels one of the nearest the menorah had seven nearest not eight like hanukkah but seven but one of them never went out actually technically people misunderstand it technically it had to be blown out every day because you have to relight the minority but it never went out by itself it burns all the time even with hanukkah people don't realize they have to light the monera every day which means uh you couldn't just leave a minority burning for eight days because there's a mitzvah doraeza to be modeling the menorah every day so even for hanukkah they actually had to light it every day and that's true for the near tamid the one there that never went out but once again it never went out by itself so that parallels the bracha of the nere and finally the cloud of glory over the mishkan paralleled the cloud of glory over uh sarah's dead so that's that's what the ramban means when the ramban says the mishkan brought us back to the madrega of avraham yakov now that's a very powerful interpretation because it's what it's really telling us is that the mishkan is a replication or a simulation of the jewish home that is idealized by avraham and sarah abraham and sarah represent the concept of a bias of a home and the real mishkan of hashem is the relationship of husband and wife that is the mishkan of hashem and the mishkan is simply a reminder of what we are capable of achieving in our bias so the old cliche that numerous rabbis have said over these centuries uh that the most important institution in judaism is the home more than the base kinesis is actually true now most cliches are true we make fun of cliches but the reason things are cliches is because they do express ideas that are basically ms and that is and that's why hillary for example the very first institution we have to build in a jewish community is a mikvah even before a base canessas because a mikvah enables a marital union and that is the cornerstone of what yiddish kite is about in fact it's interesting reception wildhurst has a statement which is mamish prophetic in light of what we've been through in corona he said that's a very daring statement but he said and obviously he was exaggerating he said he wished he could close down all shows for a hundred years again it's obviously a guzma uh because he said he wanted people to learn how to relate to hashem in their homes without the concept that god is in the shoal and in my home i do what i want but rather there has to be a recognition of connecting to akrodesporco in your bias now again i i assume that for people who are shomer mitzvos you know we we do quite a lot in our houses we have shabbos meal we have kiddush we have brighams and muslim we have zella we have a seder and i think he was primarily talking about people whose whole yiddish kite was manifest in their maybe sporadic synagogue attendance maybe three days a year or whatever it would be and he was saying that they should understand that torah has to be integrated into the home but in a spiritual level this is a muster that applies even to the most firm of us because uh sometimes even people who are bina torah people who are learned people who are very very devout we don't always invest the time in our shalom bias we don't always invest the time in spending time with our children we kind of look at that as something secondary to our primary endeavor to learn or whatever whatever it would be and that's a begum because we have to create homes that are but a but they mikdash mamish uh somebody told me a story about reverend lichtenstein it's a cornell of raja who was uh the receiver of of of uh haracion yeshivazarezion and uh he was rav soloveitrik's son-in-law uh he also had a phd in english literature so in the kharedi world he's not talked about that much but he was a very very hush of a person and he also was an exemplary belmidos tovos in addition people have to recognize that in bernardo la cavero he was a mopac he was someone of great great great ethical kindness and sensitivity so he used to live in katsumon by the steeple you know near the steeplech like the famous qatar monster and mostly shabbos he would learn with his son so somebody went over to him and said rabbi lichtenstein russiva i'm so impressed that even though you run a big yeshiva you make time to learn with your son so he said what do you mean make time to learn with my son my key of the arisa is to learn with my son what you want to tell me is that maybe you're impressed that even though i have to learn with my son i make time to have a yeshiva he says learning with my son is not a secondary little thing that is actually the literal mitzvah of vishinantam uh levaneca uh i make time to happy each year they say the stipeler uh the stipeler uh after even after iframe kanyevsky was already was already a gun the steipler uh would constantly want to learn with his son and he made the point that this is my fulfillment of the shinantan levanaka at every level and he would even give him candy afterwards he had candies in his pocket to give to the grandchildren and he would give it to rafael he says yeah you take a candy also you know it's uh you should also have something sweet uh when you learn uh when you learn torah so i think that's kind of maybe the deeper message of the ramban by comparing michigan to the miracles of the tent of saray mano the ramban is teaching us that the emmysticka mishkan has to be the jewish home the relationship of father as of husband and wife of father and mother and again and for those people i don't know how many of my audience qualify for this i know i'll be posting this one who are in the business of jewish outreach it's a well-known basic idea that what brings people who are far from torah to torah much more so than the philosophical arguments which are important is that they can see the beauty of a jewish family and that pulls them in that mamish pulls them in and by the way this was even noticed by the pagans you know uh all of when we think about greece and rome we tend to think all about the bad things that they did to us whether it's hanukkah the corbin vasamiktas we always think of them as having totally negative views so there was a professor at yu it was a tomato as well he was nifty a few years ago uh rabbi dr louis feldman zechariah lovraker he was a hush of a yet he was he was very very learned but he was also a world-class historian and an expert on josephus one of the big big maybe the biggest expert in the world he taught at yu and he actually compiled a book of positive statements that the greeks and the roman writers made about the jewish people and you'd be surprised it was quite a big book that they talked about shabbos as such an amazing thing they talked about the jewish family they talked about the way parents raised children this was something that even the of their votes are the um who hated chloe israel they noticed certain things that were strong and in fact historians actually say that part of why the romans were made so many gazebos that anyone who teaches torah is going to die et cetera is because too many romans wanted to become jewish now granted they probably were not planning halal conversions that's not how they thought i remember the game didn't think about bastion and everything else but they wanted to kind of become jewish they were hang-arounds because they admired jewish families they admire chavez of course maybe because you get a vacation i don't know and they actually wrote positive things so it was a kind of an eye-opener to me because we're so used to all of the bad things they did to us and the hatred they had towards us that we forget that there was not just anti-semitism in the ancient world there was what was called phylosemitism in the ancient world and the romans were wary the government was worried that too many people would be going off into this jewish religion and the state religion would be abandoned and again for political reasons it was important that the romans had their official state religion and their pantheon of gods so that's one point that i wanted to bring out from the ramban a second point is i want to talk about another mach lokas rashi and ramban if you remember last week we had a mahlokis rashi in ramban about the sequence of events of matan torah where rashi invokes the principle that the torah is not always in chronological order this is the called by khazal does not always follow chronology and rashi moved the building of the altar and the sprinkling of the blood and the na seven ishmael which in the torah is recorded after all the mishpatim rashi moved it before the ten commandments ramban you'll recall likes to preserve chronological sequence interestingly enough we have the same mahlokas about mishkan when i read the torah the end of mishpatim tells us moshe goes up to mount sinai for 40 days after which will be the golden calf and that's when god tells them all about a michigan so the postures is that the commandments about michigan were given in the 40 days moshe's at harcina even though we didn't build it till after the golden calf that's for sure but the mithril was given earlier rashi says no rashi takes this is a very big chunk of reorganization he takes the whole parasha of truma about the mishkan the whole part of this about big day kahuna and he says moshe did not get those commandments till after the golden calf when he went up the last time at harsinai and this is which means in other words rashi is stating a startling proposition you know historians like to do or novelist may be more novelists more than historians they like to do what they're called alternative history what if you know what if hitler won the war what if kennedy wasn't assassinated what if lincoln you know had lived you know they create all sorts of scenarios based on what if well rashi is giving us a what if rashi is telling us if there wouldn't have been a sin of the golden calf there wouldn't have been a mishkan mishkan is a response now of course obviously this gets us into a conundrum god knows the future the terror was therefore written thousands of years before there was a world so obviously michigan is built in on the other hand free will is still an operative principle how you reconcile all that is quite difficult the jewish people had freedom not to do the golden calf even though god knew how it would come out and what is rashi telling us raji is giving us a fascinating what if historical statement or uh you know a hypothetical historical statement had there not been a golden calf there would not be a mission now now rashi doesn't say why rashi justice makes that assertion ramban on the other hand consistent with his view that we try to preserve chronological sequence says the mishkan was given to moshe the first 40 days even though we didn't get around to building it until after he came down on yom kippur okay ramban is obviously the simpler interpretation both in terms of the textual chronology and in terms of logic michigan is a missile like everything else the question is let's explore rashi's idea here why does rashi maintain that without diego there wouldn't have been mishkan what is the connection between mishkan and aegon so rashi doesn't say but there are actually three approaches in other rishonim that go like rashi the first approach is that of the sapporono ravavaja soporno who lived in italy in the 1500s he was a philosopher a doctor considered to be one of the great commentators with renaissance italy the great commentators on the homicide and the sopono says that michigan as beautiful as it is is actually a uretha because originally god's original plan is you should be able to approach him anywhere every backyard should be a basamiktus every jewish home like the ramban county says every jewish home should be a temple why do you need kohanim special people why do you need a special place where you bring corbanos on one hand it's a wonderful thing that we have that closeness to god but once you start limit limiting it to time and to place and to people that suggests there's a certain distance between man and god and that distance came as a result of sin and without that sin it's an amazing thing i mean is the soporno suggesting there wouldn't have even been a base on mikdash i mean how far are you going to take it i mean the logic the soporno says about michigan i think would apply equally to a base on mikdash itself i mean is the supernova suggesting that the whole messianic era would be re-envisioned and reimagined without a time and place limitation of corbanos but that's what the sapporo says the sporno says mishka is a spiritual demotion it is a beautiful monument to a failure within cloud israel because of the height or ego that is how the supernova understands the shaikhus the connection between michigan and aego [Applause] reviewed our lady in the kusari the country actually lived before rashi but but because he follows the same position as rashi that mishkan is a response diego but he looks at it in a positive way rather than a negative way and to understand the kuzuri i need to bring in something from the rambam because because the ideas are very similar there is a famous passage in the rambam the morin of not in the mishna torah where the rambam discusses not the purpose of mishkan but the purpose of corbanos and the rambam raises the question what is so good about carbanos why does hashem like carbonus why does that command carbanos the torah says corbanos are a pleasant fragrance to god does god like barbecue does god like meat what's going on so the famous argument of the rambam which is quite quite controversial is that hashem intrinsically does not care about carbanos carbanos was a concession to our human weakness in the idolatrous pagan rites of avodahzara corbanos were very significant to people it attracted them and of course it was not only animal corbanos it was even human sacrifice and hashem wanted to wean us away from paganism and idolatry and of course the barbarism of human sacrifice but that's also the lesson of the al-qaeda the al-qaeda's lesson is you got to do whatever god commands you to do even kill your son and the second lesson is god will never want you to kill your son i mean it's also uh telling you what hashem doesn't want in the world but be it as it may if hashem were to simply say no corbanos connect to hashem by torah learning by prayer we wouldn't have been able to do it the attraction was too strong so hashem tolerated a ritual because we were too weak to disengage from it now this is an enormously difficult idea because as the ramban points out why do we pray for the restoration of korbunos okay i'm not going to answer that that's a good question and many have said that even the rambam does not really consider that to be the only reason he gave a reason for skeptics who were bound to a rational tradition of greek philosophy and there were deeper reasons but be it as it may the one thing you do see from the rambam is that when people have a need even if the need stems from weakness hashem will give them some way within to get what they need an accommodation just as the gamora and coolant says by kashus it says every tray food has a kosher food that tastes the same except for one fish it says you can so you know again people who have always kept kosher cannot necessarily test this but maybe those who you know have tried the other side might be able to verify this but you know everything you know hashem will give you a need so the quesary says the following and it's very similar to the rambam avodah zarah had an enormous attraction because you had a physical representation of god to relate to the notion of hashem not having a body not having a form is very difficult for me how do i connect to that how do i visualize that entity caring about me loving me so according to allowed there to be kind of visual ways of connecting to god a mishkan adq than a dakota shakta there are actually statues the cherubs the crew of him in other words ravita levy says that which would be evil of odishara in the absence of hashem's commandments can become elevated and sacred if you do it pursue it to hashem's commandments and therefore it does represent the weakness but it's not like a punishment or a demotion for failure but trivially if levy sees it as an accommodation to our need for visualization hashem gave us a way of visualizing his divine presence in tangible ways that's a second interpretation a third interpretation of rashi's view is actually in the medrash itself because rashi ultimately based it on ghazal and demetrius takes the most simple view of all the mishkan was a response to the ego but it was a sign of forgiveness meaning god shows us that he has forgiven the sin of the ego by giving us a structure where he's mashrae so these are three interpretations of rashi's point that without diego there would not have been a mishkan there would have been no need for the michigan at all ramban as i say is a simpler structure because ramban says there would have been a michigan one way or the other because hashem wants to give us a tangible uh resting of his shaheen in the world okay so that was point uh number two kind of the chronological significance of the of the mission but point number three is from the aurachain and the torah in the torah enumerates all of the different materials that the jewish people need to contribute for the michigan and this is very very important the mishkan has to be built by the voluntary contributions of ami israel to the building of the michigan and it mentions gold silver copper decayless a blue wool or garment scarlett will tola shani is red and it goes through the list and it ends with avine shoham of they show um our onix stones and avnemilum the jewels on the cohen gundle's breastplate and they are mentioned last the orachim asks a very simple kasha in the listing of materials we are going from the most precious we're going down zav kessef negotious but the other name eluhim the jewels were the most precious of all so why are they named melon maybe even the avne shalom but you know onyx is a semi-precious stone but strangely everyone had diamonds emeralds rubies sapphires so why are the abney melon mentioned last they ought to be mentioned first since the order of contribution is going from the higher to the lower so the arachiam gives three answers to this question the first answer is a bit of a technical answer but it's a good answer and then he says the avne shoham and the avni milorm are different than everything else on the list everything else on the list is used in the actual construction of the mishkan or the kalim of the mishkan whether it's the ark or whether it's the mizbayach or whether it's the shokhan the avne shalom and the avnimilum are not in the mishkan's construction they are only in the garments of the cohen guttal in which the avne shoham are on his shoulders and again six tribes are engraved on each stone and the abnemi luem are on the breastplate where once again the tribes are engraved so they are part of the big day cohen donald now it's true the gold is also part of it but at least part of the gold was used for the around for the mizbeh and the light and to cover the boards of them is the beams of the mission so the arachim says quite logically the holiness of what is used in the mishkan is higher than the holiness of what is used in the big day una and that's why they're mentioned last okay that's the answer number one answer number two is the following uh we're going to read later that the off name me luanne were actually donated by the neseum the heads of the tribes had these jewels and they donated them but the medrush describes it as they waited meaning to say they waited to see what everybody else did and at the end they figured whatever is missing we will supply the arachiam says although that doesn't sound too bad that even sounds reasonable the arachim says that's a padam that's a defect in the spontaneity of generosity the torah requires for michigan you be in a div live meaning you be proactive in expressing your desire to give for the glory of hashem and if you simply react to what other people are doing that means your generosity is not so strong and therefore the arakayam says that although the avnimilum were indeed the most valuable contribution in terms of worth they were not the most valued contribution in terms of an expression of generosity and giving you give because you want to give you don't give because you simply wait and see what everybody else does first of all when you wait and see what everybody else does there's a certain element of competitiveness i want to top them you give what you give and you give the best that you can give and you don't wait and see until the end of the process so that's the other chain second answer that the behavior of the museum was a pagam it was a defect in what's called medivhos haleif spontaneity of generosity he then gives a third answer i guess he's tough on the necessity him tonight in which he knocks them to see him a second way there's a when the when the plastic says this is this is not in this parsha but in vayako pakude when it talks about uh the the actual donation then the cm brought the avnemi luam now the word naseem has a double meaning the cm means the heads of the tribes and the cm also means clouds museum in tanakh can mean and it says that the the the avnemi luam were a gift hashem gave to the neseim in the morning clouds that brought them their money that in the morning clouds that brought them their mind they were these jewels so the nissium gave something very precious that they acquired without effort without work without struggle easy come easy go everything the jewish people gave the gold the silver the copper was essentially what they got from mizrahim and that was compensation for the years of toil the years of work so says the arakayam hashem values that which we give through our struggle through our effort through our suffering much more than that which we give without that struggle so the poor person who gives five dollars might have a donation that's much more significant than the rich person who gives ten thousand dollars because hashem measures us based on the sacrifice now lamisa i think there's a hidden goodish here because what was the sacrifice the sacrifice was the fact that we were slaves but when we were slaves we weren't doing it otherwise it's not like i'm sacrificing to serve god because they weren't sacrificing to serve god they were sacrificing because they were enslaved i mean you see the point in there the point is that this is not the paradigm of the person who works and suffers in order to serve hashem so i think you see a little kiddish here that even if my suffering wasn't from hashem but if this came from my suffering and now i give it to hashem it's a much more valued contribution than that which comes to a person without effort and without suffering and since every single aspect of the mishkan corresponds to building a mishkan of hashem in our hearts because again the most critical puzzle which i didn't mention tonight but everyone knows this interpretation of the usually mikdash hashem says make for me a sanctuary the shachanti betham so i will dwell in their hearts not in the building in their hearts our holy lady in life is to make ourselves a dwelling place for hashem so all of the lessons pertaining to building the mishkan connect to how we build a mishkan for akadesparco in our heart to be proactive not reactive and to understand how much hashem treasures our struggles our difficulties all that we go through we think the only thing that counts are the results in life but in akron book it is the effort and struggle that counts much more now i know you know teachers will tell students who are not that talented the most important thing is the effort now we we say that on the other hand who gets the 100 and who gets the the 60 right so in the real world we kind of don't really live that way but in shamayim that is the reality the reality is very very different than the world that we have right so that's uh three insights of the arachim again the first insight is just a technical answer but the pro-activity and the idea of the work and the effort and the suffering are ideas that we can incorporate in building the mishkan in our heart that we have to do now there's another lesson that we see from this donation process and this is a very very famous for it i'm sure you've heard it in one context or the other hashem tells moshe speak to bene israel vayikroli and they should take for me a truma a donation so everyone asked the kasha moshe is asking them to give not to take so why does it say they should take for me truma so the famous answer is in a vodas hashem you have to know that you're getting more than you're giving all that i give is giving me more the giver is really the taker and therefore i don't begrudge what i give and giving is either money stuck also torah mitzvoth all of the inconveniences that you think you're giving up you're the mice are taking you're the mice are taking this is very very important to say the idea that the giver is really the taker in fact used this metaphor explicitly they say when a person leaves the world the only thing they take with them are their torah and mitzvos so now i am going to tell you a little story and i'm going to preface the story that the family says the story is not true so please do not write back to me that the story is not true i i know the family claims story is not true and i believe the family but it's such a good story that even if it's not true i'm going to say it and i maybe i won't mention the name of the family because uh they say it didn't happen to that particular person then it didn't happen but but it's a good story and it's a good muscle so i'm not averse to saying stories that may not be factually true if they have a powerful muslim but i won't mention the name so don't contact me about this okay the story goes that there was a very very great philanthropist who left in instruction that when the cover khadijah prepares his body for burial they should put on the uh his favorite black socks that he wore on shabbos he wants to be buried in his black socks now generally speaking clever kadisha's bury everybody in the same takarism they don't put individual garments but this was a great philanthropist a person of uh shamayim the person who was greatly respected so the family notified the kadisha that their father left this instruction they don't know why but they want the instruction to be honored the trevor kadisha said no so the truth is the kids were heartbroken because they thought if their father requested this this was important to him for some reason and they were very to broken the father had left a letter to them to be opened up after shiva they opened up the letter after shiva and the letter said i know that you asked the khabrakadisha to bury me in my socks which was my request and i also know they didn't honor the request and i was not buried in my socks why did i make the request because baruch hashem were very wealthy and broke hashem we own a lot of things and you might think that these are your permanent possessions i wanted you to understand then when it's time to leave the world you don't even take a pair of socks with you and that will give you a perspective that the only thing you take with you is your torah your mice and taiwaka since i didn't mention any names i believe that i'm not subject to any criticism uh for that i'm sorry i'm a little hypersensitive about this uh but this is a story whether it is factually true or not it makes a good a powerful point that we can we can keep in mind they tell the story i will mention the name here because this is a true story the altar of the verdict review horowitz was a talmud of a resource launcher but he was a very extreme person he locked himself up in a room for for two years uh just to think about torah and muslim tovin and people have to give him food through the holes one hole was for milk food one for flagship because he didn't even know what they would give give him and he was there for two years this was in the verdict the rub of the verdict was there and people came to the arkansas and said this guy is crazy we're going to break down the house and erica said i don't understand his direct but review is a big sonic anyway after two years of being locked in a house a small house he finally uh got released and apparently with all of his pent-up energy he started 120 yeshivas in russia so apparently you know that built up the the energy and the momentum so he was a very extreme type of person novartic in fact uh the stei player was was was the talmud of the altar of the verdict in the verdict yeshivas um they're still in the vargas shiva's today and they still have a very special approach to muster but it's not as extreme as it was in in europe they kind of moderated themselves a little bit so the altar had to collect money and uh in one of the cities one of the shtetler there were some rich people a rich man who refused to give he just he was from but he didn't get stuck he gave very little stuck up and the altar was able to get a lot of money out of him so some russia shiva asked the altar says what's your secret i'm trying to get money from this guy he never gives and you walk away with a lot of money so the altar says i'll tell you the difference between you and me you come in and you're in awe at his wealth and at his beautiful house you wipe your feet you don't put your coat on the sofa you hold your coat whatever it is you show the person that his wealth is so wonderful his wealth is so impressive and you then ask him to give it up to you why would he give up something that's so precious so great the elder says i walk in i don't wipe my feet i track mud into the house i put my feet on the uh on the table coffee table whatever it is i show him your wealth is garbage your wealth is worthless but i'll give you a way where you can do something good with your money so momento the altar says you're asking the guy to give i'm asking the guy to take so for steiza he'll listen to me because everybody wants to take nobody wants to give so he says that's why i'm successful because i'm not asking him to give me something i'm giving him an opportunity to be a partner in the building up of torah again well i'm saying i was just don't try it at home basically it may not work people may get offended but again the muslim basically is a person has to understand these huss of supporting torah these khus of giving stakka these are doing mitzvahs of learning torah of doing and all of that is by ikko truma they take when they give they're not giving they're actually taking and that's the attitude we have to all of us have to have because you know we sometimes look at mitzvoth as inconveniences as bother when we should look at it as the privilege that our kurdish borough gave us and that attitude is something we can pass try to pass down to our children the truth of the matter is i hate to say it you know people always say how do i get my kids to be this to be this to be this now there are no guarantees i mean that's true the issue of kids at risk whatever it is is this very very serious issue i don't want to trivialize it at all and i don't even want to suggest it's always the parent's fault very often it's not the parent's fault things just happen sometimes i mean hashem has reasons but you know we don't understand but in truth a lot of what when we want our kids to be a certain way we got to be that way too meaning to say how do i get my child to love torah well one of the ways is by your loving torah how do i get my child to be enthusiastic about davening one of the ways is you'll be enthusiastic about davening right like we don't have such a guitar about our kids when it comes to our kids i want my kid to do this do that do that do that when i don't do that now it is entirely possible that hashem nishkased will sometimes make our kids better than us it happens but you can't you can't rely on it you can't you don't have a right so to speak i mean you never have a right anyway but you don't have a right to turn to washroom and say let my kid love torah even though i don't you know you know you don't ever write that's not a that's not a china so to speak if you work and you love torah then you can ask hashem may my love of torah you know passed down to my child may it even be greater right so that's one thing we have to think about that the attitudes we want our children to have have to be mirrored and modeled by the attitudes that we have i remember many many years ago i was uh in in the states i was in a board of education or vada meaning of a school and all of the parents were talking about what extra learning we can put on the kids which is wonderful but you know being a show rabbi i kind of knew what some of these parents were doing in their own free time and it wasn't necessarily learning you're such a psychic when it comes i didn't say anything but you're such a static when it comes to uh putting extra kiuvim on your child but what are you doing right so that's an important message that we have to learn it's much easier to give muster to our children than it is to kind of give mustard to ourselves sometimes okay so that was another little segment again i just have different segments here now the next thing i want to talk about is again maybe i'm impinging infringing on rabbi poston's territory i want to share a very very beautiful thought of the kliyokar and the kliyakor analyzes something that really almost none of the meforshim other than him even talk about it all but his whole approach on the michigan is a very very beautiful symbolic approach he talks about dimensions you know we have the arena kodesh and all of the dimensions of the arena kodesh the length the width the height are expressed in fractions two and a half one and a half these are called carl amidos all of the dimensions are chavu wrote broken fractions when we come to the shogun the golden table upon which we have the lechem upon him so some of the medos are whole tu amos and some of the midos are fractions so why by the arena kodesh are all the meadows fractions and when it comes to the shoghan which has the showbread some of the dimensions are fractions and some of the dimensions are whole so he says a very beautiful point the arana kodesh represents the centrality of torah the torah the luhas is in the arena codes by the way not only the second blue house that moshe albania brought down that were not smashed but even the smashed fragments are in the uh our own and that's a reminder as i'll say a beautiful reminder which is not our topic per se but even a talmud has forgotten his learning like dementia must be cherished and honored because the fragments of the luhas are in the arana kodesh as well and according to one opinion there was also a safer torah either in the oran or next to the army that moshe rabenu wrote so the iron represents torah and with tyra we should always feel a sense of incompleteness that no matter how much i learn i've never completed shavurice i always wants more uh that's what they say they say this is why crawley's trail is compared to a fish a fish lives in the water and yet when it rains and it looks like there's new raindrops coming to the water they jump towards the raindrops they're surrounded with water and they want more water now the mice okay they're probably not thinking it's water they probably think it's it's food but but it looks but in terms of what it looks like it looks like they want more water so a yid is the same way no matter how much towing you want more you want to learn more you never feel you know it all that is why all the medici of the aaron are shavu rice because there should always be this sense there's more i need to do now the shoghn represents the blessing of parnassa right the bread that is kind of that's the conduit for god to give blessings of economic sustenance into the world so here we do have a double attitude the whole measure says when it comes to gas mias so i should be happy with what i have isaiah who is a wealthy person i'm content with what i have i shouldn't feel ibidafka need more i should be happy with what i have what is the shavuros represent that you don't fully indulge your typist you hold yourself back in other words it's a different meaning in the case of the around chivalrous that's the sense of feeling incomplete in the sense of the shoghans shivuros that's the sense of not over indulging in your typus so it's chalemos in the sense of somehow it's chavuros in the sense of not over-indulging and with this the clioqar explains a gamora and breakfast in a very beautiful way when the gemara in broncos describes te fela so it describes the how a person should stand in davening it says you should stand with a nyam lamatta your eyes should be looking below and your heart should be raised to hashem now literally that that actually is what it means you know you're look you're looking down in on reverence but your heart is connecting to god but the cleopatra offers an alternative shot of derek and he says life refers to your spiritual desire to become close to god the purity of your heart ain't i am refers to your tives you know you look in the world for physical pleasures so he says when it comes to your eyes look at the people who are worse off than you and be grateful my eyes should look to those who are poorer than me and then i will be happy with what i have my lay my yearning for torah and mitzvos i should look at those who are greater than me and aspire to be like them so the aynayem the rukhniyath goes lamala and the gosmius i go right so if a person isn't a millionaire but they have a roof and they have food to eat so they can think about the people who don't have that right and they could be grateful for what hashem what hashem gave them right so that's the horror of the kliyokar and the medos of the of the arena kodesh let me mention two more thoughts one one thought one other thought of the kliyakar he points out that for all of the calem of the mishkan the mizbayach the shohan it always says vyasisa you shall make meaning moshe who will delegate it to bisala the only clay where it says wasu they shall make is the arena kodesh the uruna kodesh is vyasu and the kliyokar says there's a remis here that the distinction of torah is available to everybody meaning the rambam rights based on gaza that there are three crowns of distinction that the jewish people were given they were given the kasair of royalty which is limited to david hamel and his progeny there is the kesair the crown of kahuna that is only given to aron and his descendants and then there is the crown of torah learning which is given to everybody everybody can connect to the torah and therefore the kliyokar says the usu is a remiss to the democratization of connection to hashem through torah learning which is available to everyone now there's another reminder that talks about the kessir shame tov okay that's the separate thing the crown of a good name but at least the one that the rambam brings is the rambam brings the three crowns of malchus kehuna and tesser torah people don't realize you know sometimes people talk about rabbinic hierarchies and dictatorships people don't realize um again i mean bureaucracies develop i mean i'm not gonna i'm not gonna deny that but people don't realize how democratic the idea of lehman torah actually is because you know there were other religions including catholicism that actually did not want their adherents to learn to read at all this is the middle ages they didn't want them to read the bible they didn't want them to go to the original sources because they the clergy wanted to be the only ones who would tell you what those sources meant and even today there are religions that do not make their sacred books available to the lay public cruises now i like jerusalem jews are fine people they're they're very supportive of the state of israel but if you're a lay druze you do not get to see whatever their bible is you have to have a green hat whatever it is only people with green hat get to read the book you don't even read the book now judaism works and again i i personally like jerusalem uh judaism proceeds on the opposite assumption what does measurable say when elder maydad are prophesying and yoshua says get rid of them put them in jail and moshe says i wish everybody in claudia israel would be a nothing i wish everybody would be atomic everybody would learn everybody would have access to the torah the mitzvah of talmutora is really a democratization of access to akadesparco everybody has that connection again over the years we may create structures again that's a separate issue but the ideal is an extremely democratic ideal it's open to everybody open to everybody and that's the lesson of the usu finally i'll just end with one horror from the time you know the rn was carried with staps meaning there were gold rings on the corner of the around and when the orange had to be transported in the mishkan there were poles again woods that were covered with gold that were inserted in the hulls in the rings and then the orange would be at rest when they would reconstruct the mishkan and the torah has a halacha that the poles of the auron are not allowed to be removed from the around even when the oran is at rest even when the auron is in the kodishak dasha the staffs the poles of the aura have to be there how do they that if somebody removes the poles from the aura they get maukas they will get 39 lashes it's a low salsa low yasurumi menu so why is that so important so the kravitz very beautifully that the oran represents torah and those who learn torah the poles of the aura support the iron as it's traveling that represents those who support her now i want to emphasize that supporting torah is not only financially it's also emotionally you know a person might write checks but if he disparages people who learn torah he crushes their ego he crushes their sense of worth that's a bad thing and if i'm marsha of people who learn torah i give them a sense that they are important i give them a sense that what they're doing is worthwhile that's also being mock sector it's not just the money so the badei the staffs of the aram are those who support the torah emotionally or financially when the orange comes to rest that refers to which is no longer the world of struggle so what is the torah telling me those people who supported the torah in this world will be connected to those who learn torah in allah when it comes to rest and therefore it's a whole message just like savolin and nisar zevolin supported jisaker's learning and zavolin shares in the reward so that is the remis of the badejo aron and the orange so again there are so many different lessons that we learn about the mishkan and ultimately we try to apply this in building the mishkan in our heart and in our soul so thank you for coming and wish you all a good chance [Music]