Rav Aaron Dovid Poston: Mystical Blueprint of the Tabernacle and the True Purpose of Creation

Heat. Heat. [music] [singing] [music] [singing] >> [music] [singing] [music] [singing] >> Shalom everybody. Welcome home to Torah. A warm welcome home to Torah. Welcome to the midash. I should have said, but nevertheless, a warm welcome home to Torah. We're in Paras Truma. I'm sorry I didn't have uh my kish open to Truma. I'm going to open it now. And I want to mention that we encourage you to learn the original Hebrew. The big difference in learning in Hebrew, it's quantum leaps. It's just it's just a whole different thing. So what we're encouraging you to do, remember this is what we call the clear. However, he wrote other sparim. The book we're using is the varim. I don't believe it's in print anymore. However, I just got an email today from Safaria that they used I think it was AI, but nevertheless, they used um some kind of program to translate the entire cleaar into English even though Arch has come out, but they haven't come out with the entire series. I have to look at this safari and see the translation how good it is. Okay. So, in the meantime, we're in the ear bim paras truma and he begins with a medish. Now, before I actually start, I just want to mention that you can get the in the Hebrew sheets by going down into the link below and finding the exact year, the title, and the sheets are actually on my website. That's number one. Uh [snorts] number two, there's also previous sharim, which I encourage you to also look at. And that also you can find in the link below. And my father passed away recently and we're learning for the schlloim for Mishnaos. And we're only just a few short from finishing the entire uh shas of Mishnayos. So I'll also put a link below. I think there may be five trackct tapes that um that we need to fill to make the scene which we're making on Shushan Purum here in USA. And uh let's begin. So the first thing the clear says is he quotes the verse from Exodus 25:E1. I'm sorry it's really actually 25:2 Israeli truma right that speak to the children of Israel and they shall take from me truma. These are the um well we'll see in Rash he mentions there are three different um gifts. uh two of them are going to be let's say equal they're all half a shekele everyone has to give the same amount not more not less. The third gift is uh from 13 different materials and you can give as much or as little as you want for the building of what we we're going to call the mikdash for the tabernacle. Okay. And right away he says in the midash that um right Hashem says mikdash that they shall make for me a mikdash a temple a holy place. And the majish begins by saying what did God say to the Jewish people? God said to the Jewish people you the Jewish people you are my sheep. You are my sheep and I am your shepherd. How do we know this? So the first verse is in yeesco Ezekiel chapter 34:31. By the way, if you want to read this in English, it's in source number two. Schmos Raba uh 34 number three. So you'll see in source number four, and you are my flocks, the flocks of my pasture. You are man. What what does it mean you are man? means you're not really an animal. Okay? Like even though we're compared to flocks because we are Hashem's flocks. Nevertheless, we're not really animals. You are man. But here the puss is a proof text that Hashem is calling us and we have this relationship as flocks and his relationship to us is as a shepherd. Okay. Okay, the next um thing is what about him being a very nice that uh shows us that we are considered God's flocks. [snorts] But what about him being our shepherd? King David himself in chapter 80 of Psalms verse two. Oh shepherd of Israel, hearken. He's calling to Hashem. Roa Israel Azena. He's asking God to listen and he's calling God the shepherd of Israel. And so when we said that in verse eight mikdash that God tells us to make for him a tabernacle. By the way, does you should know where that is? Um I think it's on the source sheet here. Yeah. Look in source number three, right? And they shall make for me a sanctuary. Okay. So that is verse eight. So that's the whole theme here. The theme is making this mikdash. And so why why why is that? So we just got done saying God is a shepherd and we are his flock. God wants us to build a dra a dwelling place where he can act as a shepherd and he can shepherd us. Okay. What is another relationship? God is calling us his vineyard and he's calling himself the guardian of the vineyard. That's what it says in Isaiah 5:7. You'll see this in number nine on the source sheet. For the vineyard of the Lord of hosts is the house of Israel base Israel. The Jewish people are are God's vineyard. What about him being a shamare? Here's a famous verse in Psalms 121 verse4. Okay. 121:4 number seven on the source sheet. Behold, the guardian of Israel will neither slumber nor sleep. God is the guardian of the Jewish people. Well, and then so basically if you're going to make me a mikdash, make like a booth for the guard of the vineyard so that he can come and guard you. And another type of relationship that you the Jewish people are my children and I God am the father. How do we know this? It says in Deuteronomy 14:E1, you'll see this in number eight on the source sheet, you are the children of the Lord your God. Okay, so God is calling us his children. And how do we know he's a father? Because it says in Jeremiah 31:8 um towards the end of the verse, for I have become a father to Israel. the Israel I am I have become a father to the Jewish people. So basically by this idea of building this mikdash building this dwelling place for Hashem you're making a house for the father. Okay. So you're building this house for the father that he should come and dwell amongst you. And that's bottom line of verse eight of chapter 25 where we are it says that you should build for me make for me produce for me construct for me this mikdash so I can dwell amongst amongst you. [snorts] Okay so that is the midrash. Interestingly to note although you know the art scroll medish brings out and highlights three major ideas just the idea that um in the first case god is considered to us as a shepherd that's what we desribed him as he also we also described him as a watchman a guardian right so you have the roe you have the share and then you have the av you have the father now the there should be a relationship ship between God and the Jewish people. So, as we know, the Jewish people are called God's flock. We're also called God's vineyard, and we're called God's children. And that lines up with the three descriptions we had described God as. But also notice that the house itself we will describe as a tent. Even though it says deer, it's some kind of dwelling place. We'll see that as the oh moed which is one of the names of the mikdash of the tabernacle of the Mishkan as a booth a suka. It really is a booth a suka and a bias and a house. So those three different relationships between these three things all have meaning. Okay, let's go now into the clear itself in the ear as I mentioned. Om I think what he's saying is the author of this meish you know what he wrote I want you to learn a little bit of Hebrew is the pattern the blueprint right it's what it's built upon the thought the blueprint of the Mishkan and its vessels vitam as well as let's say the illustrations the way they're pictured the way you You you you see them the illustration it was all done it was all for the sake of and and at length goes at length many people read the these parot five parot right that all deal with the details of the mishkan and I've heard it said I don't believe it I mean I believe them that it sounds repetitive that it sounds very boring well let me tell you something just look at the mfort Look at the commentators. There's nothing boring. Every details we will see has depth and meaning and you'll discover something new each time. So he begins by saying that it went at length for our sakes. So many have commentated comment there are many commentators there. They left almost no room to expound on or to define beyond what has already been described. coats the coats there are just so many there's a coat is like a point right there's so many details and well as tie there's mounds and and and volumes of laws and and expositions expounding on betameurim uh the reason for this the illustration right we're going to describe the mikdash in certain descriptions it's ustrated in a certain way as well as the number within the dimensions. We we find out all the different dimensions of the vessels and the rooms. Um it's just amazing and there's there's so much depth. And remember remember that the Torah is an instruction manual for life. So if you're just reading it like, wow, you know, it's this amount of amos and this length and that length and this height, you you're you're you're you're stuck in the trees. You're not seeing the whole forest. And we're going to get a bit of a picture of the whole forest tonight. So yes, there are so many details and and lessons to be learned regarding the dimensions alim and what they represent or what they hint to the clear says I have placed upon my heart. I have taken one particular general principle into my hands amongst the different commentators and I'm going to explain I'm going to take the time to add upon his explanation. I think maybe this is more of a prayer that he's expecting God to show him something from heaven so that he could illustrate so that he could explain it to us and he's taking the general principle from that there are gimlish it's true there are three divisions within the Mishkan within the tabernacle Let me just before I actually go into this. So you have the holy of holies, the most inner room that only the kungut goes once a year in Yamipur. Okay, several times on Yamipur, but it's only one time, you know, one day of the year. It's only one person. And that's going to be he's going to describe that as the holiest, meaning it's the it's the most spiritual place. Then you have the next room, the the room you go into before the holy of holies which is called the holies. Okay? And it's like the ulam and you have certain vessels that are there. Okay? Let's describe even the holy of holies. You have the ark and on top of the ark you have the cherubim theim these two little angelic uh I'm going to call them statues that are facing each other. They're sitting on top of the ark. And inside the ark itself you have uh say for Torah maybe two you have you have also um um Aaron's rod you have a flask of man you have the luos which ones maybe there's two different iron oat but you have the the broken ones you have the non-broken ones this is all inside of the holy ark and so he's and outside in the in the first room that you come That's where you're going to have three other vessels. You have the minora, you have the table, the show tables, the showbreads are on the table, and you have the um Torres, the incense altar. So you have three vessels in the first room, and then in the holy of holies, you only have the holy ark. So he says each one of these rooms. Oh, so also you have the the outer courtyard. So that's the three divisions. The outer courtyard which is where you first enter right into what we call the holy, you know, it's it's it's the sanctuary itself, but then you go into the first room, that's the holies, and then you go into the holy of holies. So he said that each one is more holy than the or more spiritual than the other and they parallel the three worlds. Okay, what are the three worlds? We discussed this last week or the week before this idea that the Elon that's where the angels remember Hashem is above everything but in the three worlds that were created. You have the angelic world that's the highest world. Then you have the middle world which is the celestial spheres. um the sun, the moon, the stars, and then you have the lower world, which is the world we're in. And he's claiming that based on that, that each one is more spiritual than the next. And the way we just described it is they're parallel to the three worlds. And not only that, they also parallel, at least what we're describing now, we know there's five levels of the soul. We're only dealing with the three lower levels and that is the nephish which is the lowest level. It's in the blood. Then you have the ruach which is kind of like in the spirit and of the air. And then you have the nama which is probably and most likely mostly around the brain and and the head the head area. So that's what he's saying that these this is like the whole premise his whole thesis is going to be based on remain that there are three portions of the mikdash or the mishkan they parallel the three worlds and they parallel the three parts of the nethish of the soul of a manish he claims that very first meaning the the deepest most inner room It's on the inside of the veil, right? It's on the other side of the curtain. So, it's more spiritual because what do you have inside of that room? The holy of holies. You have the ark. You have the tablets. And you have the cherabs. that those vessels are on the most inner and hidden room and they're parallel to the highest world. And what is that parallel in terms of man? That's the actual head which we said is the highest level. The nephesh that's in manashk that's where uh wisdom resides. And that is that's even more spiritual than the other two levels of your soul. Um, and it's the holiest place of all. Just you should know in terms of like laws, it says when a when a Jew gets in the bathroom and uses the shower, he should first wash his head. It's the king of all the limbs. Of course, that's the one you um is most sensitive. Okay. Then you have your your body. You you start with the right side and then you you wash the left side and then the lower extremities your right side and then your left side. When you put on your clothes, you first put on your right uh arm or you know your you put your sleeve your arm through the right sleeve. Same thing when you put on your pants and same thing when you put on your socks. Okay, shoes we'll we'll talk about another time. Actually, it's the same thing but times of tying depends if you're lefty or righty. Okay. So, let's continue on. That second portion, the second um division of the room, it's on the other side, right? It's on the holy side, not on the holy of holies, but on the outside of the curtain. And that's called the Oel Moe. Remember the term Oh, the shaman. So we have there [clears throat] the table the showbreads you have the minora the the candalabra and you have the altar for the incense and they are these are vessels that are honorable or treasured. It's true but they're not like what we said was on the holy of holies. Not like the ark and the lucos and theim. Why? One second. Let's slow down. So this middle room which has these three vessels and we said we're going to say it's connected. It's parallel to the torso which really contains the heart. So this is parallel to that middle celestial spheres world. Okay. The sun, the moon, and the stars. It's going to be parallel to that. And that's going to be parallel to the heart of man. The heart of man is that this is one of the most innermost um organs that life itself is dependent upon. The outer the the third uh part portion of the of the tabernacle is the is the outer courtyard. And in that courtyard, that's where you have the altar where the corbonos, where the offerings are sacrificed, where it's really hard to translate corbin is sacrificed. It's an offering. That's what it is. But that offering, I understand they call it a sacrifice because it's diminished, right? It's diminished. And that's what we're going to talk about. This idea of the outer courtyard is where the diminishing is happening. like the corbanosim that's where life the things that are alive they're they're accepting upon themselves basically the demon that the he said there's going to be a loss that's what life is the moment you're born you're already I don't mean to be so negative it's it's not negative but that is the direction we're going in This is going to be parallel to the lowest worlds, the world we're in. That's the world of existence as well as loss. And this is parallel to the nature of man. Man is the the real nature of man. I should say, you know, the physical nature of man. It's not in the head, right? That's where the the wisdom is. Then you have the heart but below the belly button where the legs are and and the the genitals the uh the sexual organs that's where um the ty that's where the desires we'll see soon are in man and he says we're talking about from the belly button the navl downwards that's the mash in man the nature of man rests there. Ghou turn the page. This is where um maybe you can translate as this is the least important but he it's basically the place where the beginning of the decreasing of the body. There's a diminishing of the body. That's where it starts from the belly button down. Up until now, this has all been basically a summary of Rabenuay. Now, he begins with a little introduction by saying, I got to I got to speak up. You know, all these illustrations are nice, but I want to give you the depth. I want to give you some real meaning behind everything. We're forced. It's by necessity. We must add to the this previous explanation because you know there are going to be people that are going to speak up and argue on what the reven just said and I'm I'm telling you he's right. I want to give more depth and they're going to say they're going to speak up and they're going to say what exactly is the purpose that we're supposed to grasp and understand from these illustrations of the mikdash. It's very nice that you're giving us all of these hints to the different things, but what's the right there still remains a place for somebody to come and make a claim against the words of and to say this is where I should actually start maybe and to say what exactly is the purpose that we're supposed to grasp from all of these illustrations and descriptions. It's very nice that you describe them, but what is the purpose that it's actually impossible or absolutely impossible to say that it's the actual illustration and discussion regarding it that's the whole purpose. Noelu that you're going to claim that that's the benefit of grasping these you know illustrations the way you picture things not just the picture it has to become practical and he's going to describe that practicality right now the very purpose of man that was created that's us you know why we were created on account of Torah and mitzvah, which really means to apply to apply the instructions that God gave us. Follow the directions, follow the instructions, which is the Torah and its commandments. Torah and the clear, I'm underlining it in this fashion. The clear is basically saying all of the hints that are within the Torah are all regarding the it's all directing how a man should act the actions what he should do and live and live through them. Right? It's the action that is the prime goal, right? We have this huge discussion in the Gmorrah. What's greater? The learning or the doing? Like what are you doing it for? The whole learning anyways in order to do, right? So ultimately it's really the doing. But if you don't learn, you don't know what you're doing. First of all, you don't even know what to do and you don't know why you're doing it. So the point of learning is really in order to fulfill. Okay. So that's the bottom line. It's really about the actions that we're going to derive from every little detail. And all the illustrations and descriptions are basically to tell you how to do what it is you're going to do. Whatever a person is going to end up doing, it's all coming from the descriptions. The descriptions are pretty books are not the ultimate goal. It's what you derive from it. Therefore, it seems to us. Therefore, he feels very strong that we must add or let's say clarify his words. uh what is the purpose that we are supposed to derive from all of these different illustrations? So he says Ben Yehuda keshit. Now this is actually a p I didn't write it down in the source sheet but it's 2 Samuel 1 18 or maybe I did um if someone sees it let me know. And basically this is yo yonatan and um Saul are dead and the Jewish people should not lose faith. They're basically and this is interesting. We're sitting on the edge of the Iranian uh attack whether that's us America uh or them attacking us. But basically it says the Jewish people have to learn war right. But what is the war? The war is the ultimate war is the war over the Torah. The one you have to fight for. The one you have to die in the tent for. The one that you have to sweat blood, sweat, and tears, lose sleep over. And those who are enlightened will understand all these hints. the Indian hapanimi and the depth the real inside hints the Indian that's all hinting to a person through the illustrations through the descriptions of the Mishkan and the act the actions that one should perform formos that only through the actions that we do. That's how we maintain and keep the world going. All three worlds, well, even the angelic world, we keep the angels going. We keep the the uh the celestial spheres are under us. We're not under them. And this lower world, it depends on on us. and as well as the human we'll call it the microcosm. There's the macrocosm which is the universe and then we have the microcosm which is each individual is a universe and everything about the description of the mishkan is a lesson for us because it's also a micro of the universe. Okay. Why? We could talk about that another time. I can just give you a quick snippet. The idea is that God spoke and the world came into being and he ceased on Shabbat. He stopped creating on Shabbat. We call it um makavas. These are like the highest level thoughts. Well, guess what? In this world, in this lower world, the highest level thoughts went into building such a thing, the such a structure as the Mishkan. And that's how we learn the laws of Shabbat. How do you know? Right? It could be subjective. Don't work. Well, what if I like doing this so I could do it and you can't? It's objective. The objective laws of what we do or don't do on Shabbat in terms of work is all based on the actual construction of the bas mikdash or the b the the mishkan itself. And um it's a microcosm. It's a creation that we created with of course God's help uh God's direction, God's command in order to learn so many things. That's just like like what do you call it? scratching the the you know the the edge here that what I just told you about the laws of Shabas what you can and cannot do is all related to whatever was used or any any act that's similar to what was used in building the Mishkan that is what is forbidden on Shabbat otherwise can think about it the law the Torah says it's it's a death penalty well I could just go in front of the basement says for me it wasn't work right I hear these people who are you or whoever they are, they don't know anything about Judaism or about shabas and says don't work so they don't work right and then they they then they say but I'm doing this it's not work the Torah says you're going to be warned they're going to put you to death has to be objective and that are those objective rules are learned from the building the instructions of the building of the Mishkan the mima Now you shall know and you shall become enlightened and wised from what is derived what comes out what results from the rabbis discussion in in midrasha bidbar it says over there I think on the source sheet you see it it is number 11 on the source sheet Okay. So, it's not so clear in the English, but we'll read it regarding right regarding these things. It's a PK, right? Regarding the the the structure, the pattern, the blueprint of the Mishkan and according to the pattern or the uh the uh blueprint of all the vessels. That's what the verse says. This teaches us that God actually showed Moshe and this is like a very cryptic idea somehow and we're going to find out. We're going to discuss this. God showed Moses when he instructed him how to build the Mishkan and its vessels. He showed to him four different kinds of fire. Fire that was black, fire that was white, fire that was green, and fire that was red. And God said to him, "According to everything that I have shown you, this is how you should do it." So God God showed him. What did Moses understand from seeing from God showing him these four kinds of fires? So, we're going to delve into it. One should really carefully examine right now what we're going to talk about. quotir. How do we find like how is it possible from where do we know that Moses made the Mishkan according to these four kinds of fires that God instructed him or showed him? What does that mean? Shazu, this is actually a hint, right? He he was showing him that this is a hint to what we already mentioned that the Mishkan itself that the structure of the Mishkan is similar is parallel to the structure of man. Amazing. And not only that, it's a Benoi. What is man? Man is built upon by four elements, right? What are the elements? You have air, earth, wind and fire. I said um water, you have water, you have earth, you have wind and you have fire. Forot that man is buoyal and not only that within man there are maros maror marad maruka and marovana. From what I understand, these are the fluids that are within man. We have black fluids. We have um uh red fluids, green fluids, and white fluids. Uh what they all represent, I don't know, but they're bile, right? Things that, you know, help you digest and and other things could be reproductive things. But [clears throat] with the olive from the word that within this bodily bodily fluids which man is made from there is a fire of desire that's okay. So within them, I'll just read again, there is a fire of desire that's burning within manos. And God in his wisdom, he placed upon man. He gave man three mitzvah, three important mitzvah that are going to parallel, they're going to uh go against the four types of fire that are burning within man his burning desires. And not only that, parallel to those are the three worlds that we mentioned. Now he says he wants you to open your eyes, right? Be awoke. Awaken yourself. Look, he wants you to examine. Look at the para shalom. That there are only three vessels in the entire Mishkan that has a type of a crown. And this crown is on the Aon. It's on the table and it's on the uh incense altar. And Kazal tell us in Midasha 342. 342 you'll find >> where >> 12 >> number 12. Yeah. Okay. It says over there Han that there are these three crowns that the Jewish people have been crowned with. So the three instruments, the three vessels that are in the temple in the tabernacle, they represent different things that the Jewish people have been crowned with. Okay. So the first thing is the Kesser Torah, the crown of Torah. And that's the crown that's on the holy ark. There's also a kesser kahuna. There's a crown of priesthood. And where is that? Where you would expect it to be. It's the crown that's on the incense altar which is in the room that only kim can go into mahus. Now even though the the shan has right and that's going to represent kingship kesser mahus is the zar that's made on the shan that's also in a place only con can go however what is it about aan of bread that represents kingship we'll see in a second the whole idea of a table itself represents the tables of kings. We're going to see that the tables of we're all kings, right? We're all we're all um we all have a table and we have guests and we feed poor people off our tables. We're going to see the relationship between becoming a king and having the kingship is in your ability to provide for others is in your ability to to to give sodaka and charity. Now, let me just stop for a second because we have this idea that Messiah is going to be Messiah going to be born in Bethlehem, a little town outside of Jerusalem, just 5 kilometers to my right. Right? Isn't that true? >> Yes or no? And what it means is, drum roll please, that David Hamelik was born in Bethlehem. He's the one where Messiah is going to come from. Messiah doesn't have to be born from the city of Bethlehem. Messiah has to be born from the seed of the seed of the seed of a male that comes from David Aamelik. And we already know some of these false messiahs do not have the seed of the male that come from David Melik. So when it says now why Bethlehem why does the king the king has to come from Bethlehem? Because in Hebrew ble the house of bread is sustenance. Bread is parnasa. Bread is that which the king is obligated to make sure that everyone has two chickens in every pot. Right? You heard that expression, right? A car in every garage, two garages in every house, right? The king is supposed to what's let's say um supply security and parasa sustenance. Okay. So that's why the represents kingship as it says here um that the is and not only that even the word is a language it's hinted at to provide to the poor people from your table. And that's what kingship is going to be about. is alder. There's a verse in Cohelis Ecclesiastes um verse 11. It's number 13 on the source sheet. Send forth your bread upon the surface of the waters for after many days you will find it. Now just think about a second. You're not going to find you put bread on the water, it's gone. First of all, that's the whole idea. If you give bread and not expect anything in return, then you will find it. You'll have blessing. Look at Rashi. Do goodness and kindness to a person about whom your heart tells you that you will never see again. Like a person who cast his food upon the surface of the water, not expecting it. But after many days, you will find it. Rashi says days will yet come and you will receive your reward. Think about what happened to Jethro. What was it said about Jethro? Jethro, you know the the women, the daughters, they found this man, this Egyptian, and Jethro said, "Call him that he should eat bread." Think about what Jethro did. He wanted bread to go to this, you know, poor starving man. So he thought that Moses was an Egyptian and that he would never see him again. In other words, there was nothing, no agendas. >> So what was his end? What was Jethro's end? He became the son-in-law son-in-law who and you know and he he reigned over Israel and brought him under his the wings of the Shina. Moses brought Yra under the and his sons and grandsons merited to be on the Sanhedrin. Jethro's sons grandsons merited to be on the same they became they became like kings if you understand what I'm saying. So that's the last verse we read. And then also explains and in this ver in this kazal tell us in braos 54b number 415 on the source sheet that if someone extends three things there's so much blessings right so one is if you extend your table. What does it mean? If you extend your table, you your life, you'll have a long life. It's not rushing, having guests, making sure they're properly fed, right? Not just rushing them out, allowing pe poor people to come to your table. That's what it means. And we have this concept. Um, I don't know if I brought it down, but it's in Proverbsap 10:2. That charity saves you from death. You understand? You want to be saved? You want to be saved? Who doesn't want to be saved? Charity. Get it? Charity will save you from death. also any generation that that generation is merit. They merit, they're somehow meriting to have a king, which is what we're all looking for from Messiah. We want Messiah. You know how we're going to merit him? by grabbing by seizing that character trait of saddaka as it is brought down in 2 Samuel 8:15 and I think it's 15 8:15 number 16 on the source sheet it says and David reigned over all Israel and David administered justice and charity for all his people. He reigned because he administered justice and charity. Like even as a a judge, the whole idea of sedic sedic righteousness, putting back the money to where it belongs. That's an act of charity. Look what Rashi says regarding that David administered justice and Yahav the son of Zeruya was over the host. Look at Rashi. Dovavid caused Yav to be successful over the host, meaning over the army because he executed justice and charity. It was because of Dove doing the right thing that he won the wars and Yav caused David to execute justice and charity because he would judge and Yav would enforce and chastise for him for David. And also because Yoo was engaged in the battles, David was not busied with them and he was left free to judge righteously. So there's a tie-in. Yeah. We have this big argument in Israel. Should Yeshiva students be exempt from the army? Well, we've discussed this before. Certainly, those who are sitting and learning should definitely be exempt from the army. Those who are not learning, that's a whole another story. We're talking about those who are upholding the Torah and giving the power the coach to the army. By the way, I served. Okay, that's not even for now. Let's go on. That's the last thing we read. Just keep in mind this whole idea after the fact this the general idea of the building of the mis the general idea of the Mishkan the building of it we said includes these three different rooms or three different divisions and the main thing the the main three vessels right is the aon the and the and the altar and those three vessels have crowns around them. Now, if you want to go out and and say the following that all these things are related, right? You have the pattern, the illustration, the pattern, the blueprint of the Mishkan is just like the pattern of the three worlds. And that's just like the pattern of the human being with his three different parts. All of it hints. It all hints to the idea that the Jewish people are crowned with these three crowns. And these three crowns are that by the Jewish people meriting these three crowns, we're keeping alive the entire world. The above, the world in the heavens, the world below, and everything in between. Even a human being is a small world. It says in perote on the source sheet you'll see this number 17 perote chapter one Mishna 2 on three things the world stands without any of these things the world would fall apart on the Torah itself it's one of the pillars on a vod means service and which is kind acts So he says we already discussed this idea already. Okay. That now is the place to present this idea written as it's written. I'm not sure what this phrase means. He says, "However, on the other hand, in a summary [snorts] version or a short version, because one could go at length and we already mentioned everything there that the Torah that the Torah which is the seed of wisdom that and that's in the holy of holies in the ark that represents or is parallel to the upper world, the world of angels. And what's there? That's connected. That's parallel to the head of man. That's where the intellect resides that just an idea the difference between my monities that's the Rambam and the Clearars Rebi, the Ma Prague. When they use the word, they use it in very disperate ways, very very different ways. The Rambam uses the word as intellect. That's the highest level according to the Rambam. The highest level is to have this intellect that is so in tune with God. Whereas the Maharal explains the word Seikho as spirit, spiritual. Well, I see no conflict. I think that really they're saying the same thing, right? They say that the Rambam was a more rationalist and the Mar was a more mystic. I also don't agree. I think they were both very rational and mystical at the same time. But okay. So here we're using the word that the the head of man it's from there that the um the intellect or the the spirit is is they'll say the third eye that spiritual eye it's has a deep mind of intelligence. So that's the head that's the ark that's the holy of holies um that is the upper world of angels. What about tila tila gagalim this idea of prayer the heart that's going to be parallel to the middle world of celestial spheres the sun moon the stars they also are telling over the glory of God the right just look at the stars you know and the moon there's so much I don't know perfection in in everything. So they're telling over the glory of God and that's going to be parallel to the heart of man. It says in Kazal in Goritinus based on the verse in Deuteronomy 11 verse 13 which you'll find on number 19 on the source sheet right it says and you're going to serve God with all your hearts. Well, what is this you serve? How do you serve God with your heart? Asa the Gomorrah asked. What is this service of the heart? This is tila. This is prayer. Okay. So the middle you have the top which is Torah. Let's say the head. You have the middle which is the heart which is prayer. And then you have the outer courtyard which is the the lowest world. And he's going to claim this is the saddaka. The lowest world takes place because that's where you have people in need. In the upper there's not there's nothing there's no there's no blemishes in the upper world. There's almost no bles in the middle world. The blemish the right we said it's there's a lacking only takes place in this lowest world and that's when seduct is necessary. The idea of is parallel only only to this lower world that's going to be parallel within the nature of man who's basically in this lower world. It's accepting the fact that there's a heapsid there's going to be a loss. keep when you give is only given when you recognize the lack there's a lack of of creatures and um this loneliness this right this loneliness where one requires his friend you need other people in this world that's why it Sedaka is performed in this world. Then he says this concept that a poor person in kazal is considered like a dead person. Then this parallels like the nature of man. The nature of man. The minute we're born we're already on our way toward death, right? We're already losing. We're already lacking. And therefore, the nature of man is like he's not all he really is is in the world of existence which is constantly going down. What do we call the soul of a man in this world? A a yell miscor poor child. That's what the soul is. that you're dwelling. These are people we're dwelling in darkness in the valley of the shadow of death in this world and we're it's just being um basically it's exchanged for khim the n sadim I will translate as disag disintegration and loss. Now, we're not going to end on a bad note. This this is just the outline. Now, we're going to understand something. I just want to also mention that the clear has a 15page essay. We're only going into two pages. Okay? Maybe one and a half um two and a half pages. This is the last paragraph that we'll discuss until the next year. that everything we discussed these three ideas are parallel. I mean, [snorts] we know the Torah Vod and and they parallel the three divisions within the Mishkan Pimi, that innermost room, the Holy of Holies, Shabbo Aon, where the Aesh, the holy ark, Ramas Torah, we already said that hints to the crown of Torah. It has a crown ro and that extends from the head. That's where the head is. It's like a illustration right of the human body is similar to the mishko and that's how the upper world is able to sustain itself like we already discussed prior the the middle room suppose that's where you have the the incense altar that's razod that's going to hint to the surface service which extends and protrudes from the heart and that is parallel to all of the interesting like the whole circulatory you know the circulation of the uh of the stars and the moons they're they're going around. We asked somebody recently how like if the heart is pumping um how long does it take for the blood to circulate through the entire body? It's circulation. It's constant going around. It's less than a minute. I mean look I that's I don't know if you believe all the scientists but that's what they claim. Okay is the and the third portion we said is the outer courtyard of the Mishkan and that's where the where the altar where the sacrifices are burnt and that's where loss of life takes place this hints to the idea of charity this is only through knowing that the other person is lacking. Would you be interested or even instructed to give sodaka? That's when each person is requires the help of another. The one who is supplying right the charity. It's as if, think about it, when you're giving saddaka and it's related to the outer courtyard where the corbonos are that it's as if you're giving a corbin because it's a loss. It's a heapsid, right? You're giving your money your pockets becoming smaller. Your bank account is becoming smaller. Wait till you hear this. It says in gammoros I actually want to read that gamorrah because it's in suka 29b I think it's has other lessons to be taught it's number 20 on the source sheet rebi elazar said one who performs acts of charity is greater than the one who sacrifices all any type of offerings there's a pk there's a verse In Proverbs 21:3, it says to perform charity and justice is more acceptable to the Lord than an offering. Do you hear this? So all these different religions that discuss corbanos and sacrifice and all that. It's really ultimately about acts of charity are greater than any type of sacrifice that could be made. Uh I want to continue in the same garuka 49b. Rebi alazer said he also said acts of kindness meaning assisting someone in need are greater than charity. It says in Hosia Hosea 10:12 sow to yourselves according to charity and reap according to kindness. What does this mean? If a person sews right farmer it is uncertain whether he will eat or whether he will not eat since much can go wrong with the seed before the seed becomes food right you can have a cold spell you can have a flood you can have a drought however if a person reaps he certainly eats in this verse so we said if you give charity you will certainly reap that's what it says charity is likened to sowing while acts of kindness are likened to reaping. I was going to finish this last paragraph off and so we say like that um okay we read the two verses but there is another verse h besides proverbs 21:3 which we said performing charity and justice is preferred by God than to sacrifice. And also in Isaiah 33:es 15 and 16, he takes the first few words of 15 and the other few words from 16k basically putting it together. He who walks righteously with then he will dwell on high. Who doesn't want to dwell on high? All you have to do is remember not just to give sodaka but also to console. When we said that if you give a a coin to a poor person, you'll be blessed with six blessings. But if you speak to them and you console them and you uplift their spirits, you get an additional 11 blessings, which altogether is 17. The word tove, the word good is the gam of 17. So just think about what you're doing. Zenah, this idea of that you'll be elevated. It's an idea of being raised up. By the way, that's exactly what the corbanas are called. The ola is a entirely raised offering total. It goes total loss. So therefore, what do we understand the purpose of man? He's able to reach or reg grasp from the illustrations of this building of this construct of the Mishkan who he's understanding man the the construction of man the building of man the formation the blueprint of man it's a it all hints how a man should build his own personal house with those three fundamental ideas which we said the world stands on Torah Voda and Giladim. This was a lot. We're really in the middle of a paragraph but we're going to stop here. Stop here. Um this is um just the first page and a half, two pages of a 15page essay. Bizm next year will continue but I hope this was instructive. Um, we really have to get into the nitty-gritty of what each thing of the temple represents, what it instructs us instructs us to do. Um, the the word Torah is from instructions. It means instructions. It means light. It has many meanings. It's the instructions. It's the light. And so, we invite you to continue to learn with us. If you want to receive the English source sheet, send me an email and we'll add you to the list. In the meantime, I wish everyone a good chabas and a great life and we'll see you next week. [music] [singing] [music] My [singing] [music] [singing] shing. [music]