Terumah: The Mishkan, Hashraas HaShechinah, and Serving Hashem with Ratzon

Transcript

This Torah class is brought to you by TorahAnytime.com. End of Shemois is all about the Mishkan, the building of the Mishkan, and all the work, all the work that went into it. It's interesting that we actually have a Mishkan and a Beis Hamikdash separately. In the Midbar, it was called a Mishkan. When we came to Eretz Yisrael, Yerushalayim, Har Habayis, it was called Beis Hamikdash, a different name. In the Midbar Mishkan, in Eretz Yisrael it's called Mikdash. What is the difference between the Mishkan and the Mikdash? Why is this called Mishkan and this is called Mikdash? Actually, from the pasuk, it's both are learned from the same word, V'asu li Mikdash. So the Mishkan should be called Mikdash just the way the Beis Hamikdash is called Mikdash. And if you are to say that the Beis Hamikdash, excuse me, the Mishkan is because the Ribono Shel Olam, Mishkan ha'eidus, v'shachanti, Hashem rests there, resting Mishkan, we find leshonos, language of Mishkan by the Mishkan, but that applies to the Beis Hamikdash as well. So why is this called Mishkan and this called Mikdash? And the truth is the Gemara in Eruvin. Daf beis amud aleph says clearly, Ashkechan mishkan d'mikri mikdash, u'mikdash d'ikri mishkan. So the Gemara already points out that the Mikdash and the Mishkan is the same thing. It's the Gemara. The Mishkan, Eruvin daf yud gimmel, that the Mishkan is called Mikdash and the Mikdash is called Mishkan. So the question must be asked: so why then was the name Mishkan given to the one in the Midbar, and Mikdash given to the one that's in Eretz Yisrael? Mishkan, Mikdash. It's both the same pasuk, the same mitzvah, V'asu li Mikdash. It's by the Mishkan it says it. And yet this is called Mishkan, and this Mikdash is the name that's used for the one in the Beis HaMikdash in Eretz Yisrael, Yerushalayim. So we have to discuss the difference between the Mishkan and the Mikdash. Obviously, if this was called Mishkan, it's for a reason. If this was called Mikdash, it's for a reason. What is the reason? So we're going to have to discuss the difference, the difference between a Mishkan and a Mikdash. I also would like to discuss the difference between the first, second Beis HaMikdash and the third Beis HaMikdash, because it's interesting. V'asu li Mikdash means to make for Me a Mikdash. It's a mitzvah. It's one of the taryag mitzvos. The Rambam is only moina mitzvahs. That's not just l'shaita, but it's noheg l'doiros. It has to be a mitzvah which is everlasting throughout the generations. So if the Rambam is moineh v'oso li mikdash, it must be that it's mitzvah l'doiros. Mitzvah l'doiros means that when Moshiach comes, it's still going to be a mitzvah, because taryag mitzvahs are not going to become batel, chas v'shalom. It's a famous question, the Rambam derived it l'gabei the Yom Tovim. It says that Hasidin kol hamo'adim li'batel, all the Yom Tovim will become batel. And the Raavad says it's impossible because the Torah can't become batel. Taryag mitzvahs is kayam l'doiros, it's kayam l'ad, it remains forever. So even in the Rambam they explain that it doesn't mean, the mefarshim say it doesn't mean that it will become batel, batel, because taryag mitzvahs has to be l'olam, and even l'asid, even when Moshiach comes, the Torah is eternal. The Torah will exist even when Moshiach comes, and all the mitzvahs will apply then as well. Now, l'choira, v'asu li mikdash, the Rambam brings as one of the taryag, so when Moshiach...

Here comes, there'll be v'asu li mikdash. And we know that there will be a third Beis HaMikdash. The question is, who's going to build that Beis HaMikdash? So there seems to be a machlokes in the Midrashim, in the Chazal, in Rashi in Sukkah, Midrashim, Tanchumas as well. Some sources, some mekoros seem to say that we'll build the third Beis HaMikdash. It has to be that way, because it's a mitzvah, v'asu li mikdash. Other sources, other mekoros seem to say that Hashem, the Ribono Shel Olam, will build the Beis HaMikdash. It will come down from Shamayim. You know, Tisha B'Av we say, Nachem. Nachem is the piyut that we add to the Shemoneh Esrei by Mincha of Tisha B'Av. And there we say clearly, Ki b'eish hitzata, uv'eish atah asid livnosa. With fire you burnt it; with fire you will, you, Atah, you will rebuild it. The implication is pretty clear in the tefillah that who's going to build? The Ribono Shel Olam is going to build the third Beis HaMikdash. V'asu li mikdash means that you should make it. So if there's a mitzvah of v'asu li mikdash, what does it mean that the Ribono Shel Olam will build the Beis HaMikdash? This is a famous question that the mefarshim ponder about. So we have to understand, how does the v'asu li mikdash take effect? When the Mashiach comes and the third Beis Hamikdash will be rebuilt according to some opinions by the Rabbeinu Shlolem, where is the v'asu li Mikdash? Where is the mitzvah that the Rabbeinu Shlolem tells us we should make the Mikdash? Taryag mitzvah is going to be when Mashiach comes, like any other mitzvahs. All the mitzvahs will apply. So how does it work out with the Chazalin and the mekoros and what we say on the tefillah of Tisha B'Av that the Rabbeinu Shlolem will build it, v'ata osid livnoso? From all this, we have to work on understanding the differences between the mitzvah of Binyan HaMishkan, Binyan HaMikdash that was in Yerushalayim, and Binyan HaMikdash l'asid lavo, the third Beis Hamikdash. What does it mean, v'asu li Mikdash? V'hareinu b'vinyanoi. V'hareinu means we should see in its rebuilding. So this l'choira could mean one of two things. V'hareinu, Hashem should show us, means we should be zoche to the time when, like shehechiyanu, v'kiymanu, v'higianu lazman hazeh, v'hareinu, we should be zoche at that time to see it. Does it mean that the Rabbeinu Shlolem will build it? No. It could mean both things. Either Hashem will build it and we'll be zocheh to see, but it could also mean that we'll build it and we should be zocheh to see when we rebuild it. But what does it mean, v'samcheinu b'sikunoi? And Hashem should make us happy b'sikunoi, when it becomes metukan, fixed. What does that mean? So there's a very famous pshat from the Maril Diskin, that he says that the question we just asked is the reason why we say v'samcheinu b'sikunoi. Because what are we saying? That the Ribono Shel Olam will build the third Beis HaMikdash, but there's a mitzvah of v'asu li Mikdash. There's a mitzvah of v'asu li Mikdash. So how could it be that Hashem will build it if we're supposed to build it? And the answer is, the Ribono Shel Olam will build it, but He'll leave a little bit undone. The shi'arim, says the Maril Diskin, the gates, the doors of the Beis HaMikdash will be uncompleted by the Shamayim, and we will go and finish it. And that's v'hareinu b'sikunoi, and that's going to be considered like we built it. The v'asu li Mikdash, the making of the Mikdash will be so that we'll do the makeh b'patish.

The final blow we'll give to the Mikdash by fixing the doors. And that's what it means, V'hareinu bivinyanoi. We should see that you, you may be rebuilt. We're going to go with the pshat that Hashem is going to build it, and we should be zoche to see when Hashem rebuilds it. What are we going to do? V'samcheinu. We'll have the simcha of the mitzvah of doing what? B'tikunoi, completing it, finishing it. And thus we'll be mekayem the mitzvah of V'asu li Mikdash. Chayr, it's a peleh, rabosai. Why should it be that way? The Mishkan, the mitzvah was to build it. The Beis HaMikdash, the mitzvah is to build it. The third Beis HaMikdash, no, everything will be done from Shamayim, and you'll just have to complete it. Why? You have to think, why should it be that way? And I want to tell you something very interesting. Even in the Mishkan, we never completed the Mishkan. It's clear in Chazal, B'yom hukam Moshe es haMishkan, on the pasuk of B'yom hukam Moshe es haMishkan, Chazal tell us Moshe couldn't put up the Mishkan. It didn't work. The arozim, the walls, the poles, it didn't work. He couldn't put it up. He tried to set it up, the Ribbono Shel Olam went and completed it and put it up. It's very interesting. So we have an interesting point of building. We didn't actually build it in the completion. What did we do? We brought it to the completion. We set it up that it should be ready to be completed. Who did the makeh bepatish? The Rabbeinu Shlolam. So by the Mishkan, the Rabbeinu Shlolam completes when we build. While the third Beis Hamikdash, the third Beis Hamikdash, the opposite: that the Rabbeinu Shlolam will do the building, and we'll do the completion. This is an interesting observation that gives us insight to understanding the chiluk between the Mishkan, Mikdash, and Mikdash Shlishi. Again, here, rabosai, more you can read: Mishkan, Beis Hamikdash two, and final third Beis Hamikdash is all nichlal. It's all included in the mitzvah of V'asu Li Mikdash, yet this is called Mishkan and this is called Beis Hamikdash. Why? A second observation: that the Mishkan and the Mikdash two, and then the final, is completely built differently. The Mishkan was built that we did all the work and the Rabbeinu Shlolam completed it, because it couldn't stand; the Rabbeinu Shlolam made it stand. The two Batei Mikdash, we did all the work and we were mekadesh. We even sanctified it; there's a din kiddush. We're going to learn later on in the shiur, hopefully today, that avodasoi mechanchosoi, that what's mechanech, what brings the kedusha to the Beis Hamikdash? The avodah, which means the sacrifice, the actual doing of the avodah in the Beis Hamikdash is mechanech the Beis Hamikdash and its keilim. So it's us building and us bringing the kedusha. The third Beis Hamikdash is interesting, that the Ribono Shel Olam is going to do all the building, and we're just going to do the makkeh b'patish. We're just going to do the final, just to put on its finishing touches. Why? Why should it be that way? Let's understand what a Beis Hamikdash is. What is it? It is clear. It says in the pasuk, V'asu li mikdash. It does not say, V'asu li beis mikdash. Nowhere does it say, Make me a house. That's mikdash. Mikdash means, possibly, a place that's holy. The Rambam teaches us in Hilchos Beis HaBechirah that you can be makriv korbanos, af al pi she'ein bayis banui, even if the Beis Hamikdash is not there, even if the—

The building is not relevant. You can be makriv a korban even without the building, makrivin af al pi she'ein bayis. Why? Because the place is kadosh. And why is the place kadosh? Mipnei haShechinah, v'Shechinah eina bateilah. Shechinah doesn't become batel. So the word Mikdash doesn't necessarily have to mean a base hamikdash. Mikdash can mean a place that's kadosh. What is that place? So it's true, that place in Yerushalayim was designated, was the Har Habayis. But in the midbar, it wasn't even a designated place, because the Mishkan, as they were traveling, it traveled with them, so it's not even a place. So where is Mishkan when we refer to place? And the answer is, v'Shachanti b'socham. That place could be anywhere. That place could be even within the person. V'Shachanti b'socham. You know, when a person has a lev, a heart, and he walks, tell me, is the heart walking around? No, the person is walking around, and the place, which is kavua, is the lev is in the body. But you're not going to come and say, Hey, look at his heart is roaming around the streets. Now, his heart is kavua in a place, and that is in the person. The person's walking around. Klal Yisrael moved around in the midbar, no question about it. So what does the word Mikdash mean, a place? And the answer is, within Klal Yisrael, within the Yid, v'shachanti b'socham. So it doesn't have to be a place, a ground. A place can mean anywhere. A place could be, like the Chareidim says, Bilvavi Mishkan Evneh. A person could build a Mishkan in his heart. It could also be a home. It could be the house of a Yid. When he's makdish, and there's kedusha to the house, it could be his home. The Ramban, in the beginning of Shemos, explains that Chumash Shemos is about geulah. It's about redemption, redemption from Mitzrayim. They accepted the Torah, and then the Mishkan. Chozru, says the Ramban, they went back, says the Ramban, they went back el mailas avosam, to the original state of kedushah that they had when the avos were here. That what? That there was Shechinah shorah al ohaleihem, on their tents. Ramban says that the—it's interesting—the Beis HaMikdash, I guess in simple terms, was a replica, was a replica of the house of Avraham, Yitzchak, and Yaakov. We do the lashon of the Ramban. Breishis is a sefer yetzirah. What is Shemos? Shemos is about geulah. It's about geulah. When does the golus complete and the geulah take effect? Kesheyatzu miMitzrayim, it still wasn't complete. When does it become complete? When they came to Har Sinai, yes. But even more so, Mishkan, that HaKadosh Baruch Hu was mashreh Shechinaso beineihem, and I quote the words of the Ramban, al savvu el ma'alas avosam. They went back to their lofty status of the avos, shehayah sod eloyha aleihem, that the Ribbono Shel Olam rested on top of their tents. Veheim, heim hamerkavah, v'oz nechshvu ge'ulim. That's why Shemos ends with the Mishkan, because the Mishkan was the house of the avos. It's almost like by the house of the avos, the Ribbono Shel Olam rested, the Shechinah. So the Ramban, so mefurash the Ramban, rabosai, in the beginning of the hakdamah to Shemos: Mishkan.

was to bring back the home of the Avos and the hashraas haShechinah that was there. It's interesting, we find that when Rivka was brought into the home by Yitzchak, it says, Vayenachem achar imo, that Yitzchak became consoled after his mother. Rashi brings the Chazal that three things returned when Rivka came, things that were there when the mother's sorrow was there: that ner daluk me'Erev Shabbos l'Erev Shabbos, that the candle, the light, lit from Shabbos to Shabbos; brachah metzuyah b'isa, there was blessing, there was brachah in the isa, in the dough; and the third thing is that there was anan al ha'ohel, there was anan al ha'ohel. The question: why these three things? What's unique? Why do we choose these three things, that this is the ohel of Sarah, and this returned when Rivka came? This represents Sarah's tent. So if you look at the Sifsei Chachamim, the Chachamim says that there's shalosh mitzvos. A woman has three mitzvos. What does she have to be zehiros? B'nidah, b'challah, and what's the third one? Hadlakas haner. Nidah, challah, hadlakas haner. So nidah is kedushah, hashraas haShechinah, anan al ha'ohel. Challah, brachah metzuyah b'isa. Hadlakas haner is ner l'ner, the Shabbos. So those three mitzvahs that Sarah excelled in, because those are the carnal mitzvahs. Those are the sholosh mitzvahs that a nashim are metzuvah, and this is their Torah of mitzvahs. She was unique that she kept it b'zehirus. So there was special bracha in those areas of ner, challah, and kedushah. And then when Rivka came, it returned. I would like to add a little more to the Sifsei Chachamim, or maybe say a little deviation from it, a little different pshat, that actually it's because it was b'domeh to the Mishkan. In the Mishkan we know, ner maaravi was dolik constantly. There was a constant hadlakas ner in the Mishkan. It was one of the nisim in the Mishkan. Now, we had to rekindle maybe daily, so there was a mitzvah, therefore maybe possibly the neiros went out daily. Shabbos, the mitzvah is only erev Shabbos, l'kavod Shabbos, so therefore it was ner dolik miShabbos l'Shabbos, constant. That's called constant. It only extinguished, or maybe even she extinguished it, because she had to be madlik neiros. But the idea of ner dolik miShabbos l'Shabbos is consistency. It was constantly burning, like the ner in the Beis HaMikdash, eish tamid, two karanos mizbeach lo sichbeh. There was constant, the fires of the Mikdash miraculously kept going. We also know the lechem hapanim, there was a bracha, a nes in the lechem hapanim, it was never meufash. It never became stale. Bracha metzuyah b'isa. And the third thing about the Mishkan, the ohel, that there was anan. The Ribono Shel Olam was marish Shechinaso; there was an anan al ha'ohel. That's how the Ribono Shel Olam rested on the ohel in the Mishkan. So those three components were in the tent, in the home of Sarah, because the home turned into a mini Mishkan. Ner dolek miShabbos l'Shabbos. Bracha metzuyah b'isa. Anan al ha'ohel is a replica of what it was in the Mishkan. And actually, as the Ramban tells us, the opposite: the Mishkan was a replica of the home of the Avos, of the home of the forefathers Avraham, Yitzchak, and Yaakov. This kedushah, rabosai, is va'asu li mikdash. Where you sanctify, where you make kedushah, the Ribono Shel Olam comes and dwells. As the Kotzker Rebbe used to say, Who is the Ribono Shel Olam? Where is HaKadosh Baruch Hu? And the answer is, wherever you don't fatraib Him, which means wherever you don't push Him.

And shove him away. You don't make him run away; he's there. Kedusha is Mikdash, a place. I would call it a kli kibul, a place muchshar that's capable of accepting the Shechina, and that could be the home, and that could be the heart, and that could be the beis medrash, and that's why a beis medrash is called a Mikdash me'at. It could be anywhere. But actually, when it's the home, it's a replica of what it was like by the Avos. Shabbos, in the meforshim, there's a lot of talk how it is a bechinah of Beis HaMikdash. Shabbos in the home is a bechinah of Beis HaMikdash. I've spoken to you in the past that it says in the zemiros, Oyavei Hashem hamechakim bivinyan Ariel, sisu v'simchu b'yom haShabbos ki mekabelei matan Nachliel. What does that mean? Oyavei Hashem, those that love Hashem, that mechakim, they await, they await binyan Ariel, the Beis HaMikdash. They can be happy with the Shabbos. Why? Because the Shabbos is a me'ein, it's a bechinah, it's somewhat of a Beis HaMikdash. Therefore, those that await the Beis HaMikdash could be happy on Shabbos. That's what it means, Oyavei Hashem. It's in the zemiros that we say Shabbos, Oyavei Hashem hamechakim bivinyan Ariel, sisu v'simchu b'yom Shabbos ki mekabelei matan Nachliel. I've spoken to you from Rishonim and Poskim that a lot of the halachos of the Shabbos table are bedomeh to the Mikdash: the neiros, the menorah, the challah is the lechem hapanim. Many have twelve challahs for that reason, like the lechem hapanim in the Arizal. See, the Rebbes, they take twelve challahs; zmiros like the Leviim; clothing bigdei Shabbos like the bigdei Kohen. We've spoken many, many similarities: basar, yayin, it's korbanos and nesachim, all the different points that were found in the Mikdash, to the point I once told you over that the Maharil says, it's brought down in Shulchan Aruch, that a table of Shabbos should have four legs. Today they have tables with three legs. Shouldn't have a table with three legs. Why? Or one leg. Why? Because the Beis HaMikdash's shulchan had four legs. So you see clearly the kesher between Shabbos, the meal of Shabbos, and Beis HaMikdash. Okay. Beis HaMikdash, yeah. Now I want to show you something interesting based on this yesod. What is Friday night, interesting customs that we have, and that is that we greet malachim. We greet the malachim, Shalom Aleichem, and the Gemara tells us malachim are melaveh—two of them are melaveh the person from his home. It's interesting: Shalom Aleichem, Malachei Hashalom, Malachei HaShareis. We switch off. We say Malachei HaShareis, and then we say Malachei HaShalom. So we've spoken about it in the past, but many want to say that we're not only talking to those two malachim, but actually we're talking to all the malachim. Shalom aleichem, malachei ha-shares, all of them. And then we say, Barchuni l'shalom, malachei ha-shares. We're referring to the two. Someone will learn like this. It's brought down in some of the translations of the siddurim. Malachim? I don't understand. You know, there's a mefurasha din in Shulchan Aruch, rabosai, in se'if gimmel, me'ran in Shulchan Aruch, the mechaber paskens that when you go to the beis hakisei, even though the Gemara says you should say hiskabdu mechubadai, which means that we tell those that are melavos, which are the malachim, Mechubadai, please forgive me that I'm going into the beis hakisei. You wait outside. Says the Shulchan Aruch, we don't say it anymore. Why? We're not holding on the madreigah that we have malachim following us around. Who has malachim? We have malachim following us? They run away from us. Wait. No malach wants to hang around with us, wants to spend the day with us. So Shulchan Aruch, it says, don't fool yourself. There's no malachim around you, and don't say hiskabdu mechubadai.

You look at the Shaarei Teshuvah, brings in the Shlah. He has to say it, fine, but the Shulchan Aruch paskens we don't say it, and we takke don't. Most, I never saw someone turn around and say, ... If so, why are we saying Shalom Aleichem Friday night? If we're on the assumption that we're not holding on the madreigah to have malachim following us, so why is it Friday night, Shabbos, when we come to the Shabbos table, do we do believe that malachim—maybe we should say malachim are not following us anymore, we're not holding there. Why are you saying Shalom Aleichem for? Who are you talking to? And the answer is, rabosai, maybe on a constant basis we're not really to have malachim, but Shabbos night, when we come home from shul, obviously every Jew, no matter who he is, is fit to have malachim follow him. Is it him? Maybe not. Is it the Shabbos home? Maybe yes. Do you know the Beis Hamikdash was all about malachim? The Beis Hamikdash was not only about malachim above, but that Klal Yisrael elevates themselves to be malachim. That's what the Beis Hamikdash represents. The Mishkan was a sign. The Mishkan was a stamp of status for Klal Yisrael that they are malachim, that they are angels. And just like HaKadosh Baruch Hu rests and dwells in Shamayim among the angels, when He built the Mishkan, He was telling us, You too. are elevated to the level of angels, and I could rest and dwell. I could have my merkavah, my kisei hakavod, with the entire entourage here in this earth. You know how I know this? Chazal tell us this. It's the first Daas Zekeinim Baalei HaTosafos in this week's parsha, in the Yikchu Li Terumah. Says the Daas Zekeinim Baalei HaTosafos, like I told you, is actually more or less the words of a Chazal, that the building of the Mishkan was forty days after Matan Torah. Says the Daas Zekeinim, the Ribono Shel Olam tells us, V'asu Li Mikdash. Where should you put it? Sheya'asu Mishkan, first make a Mishkan, a Beis Kodesh HaKodashim, u'v'socho aron, u'v'socho aron luchos, v'sham tishreh Shechinah, v'Yisrael svivai. Yisrael, Klal Yisrael, is going to be around the Mishkan, kemo hamalachim, just like the angels. Tosafos, first Baalei HaTosafos on this week's parsha: Soviv kisei hakavod, u'Shechinah beineihem, v'chein kasuv, V'shachanti b'socham, k'mo b'soch hamalachim. I'll rest among you like I rest among the angels. V'al zeh ne'emar, Elokim atem. Amarti Elokim atem u'vnei Elyon kulchem. By Matan Torah, the Ribono Shel Olam said, You're not people, you're Elokim. Liyos Shechinasi beineihem. What does that mean? That you're Elokim malachim, that I can put my Shechinah. So the Mishkan represents that Klal Yisrael are like malachim. I once explained, there's a beautiful Tanna d'Bei Eliyahu. Tanna d'Bei Eliyahu says, it says that when Klal Yisrael said Naaseh v'Nishma, miyad, right away the Ribono Shel Olam said, Yikchu li terumah. Come, let's go build a Mishkan. And the meforshim ask on this Tanna d'Bei Eliyahu, what's the connection between Naaseh v'Nishma and building of the Mishkan? How are they connected, that one brought on the other, that because they said Naaseh v'Nishma, HaKadosh Baruch Hu says, come, v'yikchu li terumah. And the answer is, according to this daas, beautiful, because the whole idea of the Mishkan is that Klal Yisrael is malachim. Naaseh v'Nishma, the Gemara in Shabbos tells us that the Ribono Shel Olam said, Mi gilah raz zeh lebanai shemalachei hashares mishtamshim bo. Ah, Naaseh v'Nishma means you're like malachei hashares. Come, let's make a Mishkan. Mishkan means you're like the malachim.

You're like the malachim, right? I could rest among you. That's the connection. The connection. The connection between naaseh v'nishma, Mishkan. Mishkan, Das Kenim says, means you're like the malachim. Interesting. What pasuk does he bring? Elokim atem u'vnei Elyon kulchem. It's a pasuk in Tehillim pei-beis. That pasuk is referring to—Gemara tells us clearly, Chazal, that it's from Matan Torah. The Rabbeinu Shalom said it about Matan Torah: Elokim atem u'vnei Elyon kulchem. Meila, the naaseh v'nishma is the source, the shoresh, of how and why the Rabbeinu Shalom put a Mishkan among Klal Yisrael. You know, that's actually the next two words of the Ramban that I quoted to you above. The Ramban says that the Mishkan was a replica of the ohel, sod lo ya'aleh oleihem, the fact that the ohel of the avos had the Shechinah, and the Beis HaMikdash, Mishkan, is a replica of that. What's the next words in the Ramban? Veheim, heim hamerkavah. That they become the merkavah. They become Hashem's celestial entourage, Hashem's celestial kingdom. So the Mishkan was the Rabbeinu Shalom resting His Shechinah like the merkavah. First it was on the ohel of the avos. Later on, it was in the Mishkan among Klal Yisrael that were like malachim. And so, we come and we say Friday night that the home is a replica of the Mishkan. Shalom aleichem, malachei hashares. We can discuss the malachim, even though maybe we, on a daily, weekly basis, on a weekday, don't have the capability of having malachim around us. But the Shabbos, and the Shabbos home, brings in, invites those malachim, because it's a bedoima, it's a bechinah of the Beis Hamikdash, of the Mishkan. I believe this explains something very interesting. I always wondered, why is it that when we ask for a bracha on Shabbos, it's about shalom? Barchuni l'shalom, bless me with shalom, with peace. You know, Baruch Hashem, Sefardic yidden love brachos. And when they come to ask you for a bracha, they say, Give me ten brachos, ten brachos. So you give them a bracha. So if you're an Ashkenazi shemensch, you give one or two brachos: bracha, shefa, hatzlacha, and you take two words. They're not happy with that. They want a list, a whole laundry list of this, this, add this, add this, add me this, and say this, and say parnassah, mitbanim, mit... Why then, with the malachim, if you got an opportunity for malachim come to your house, what are you asking for? Barchuni l'shalom. Take out the whole list, and parnassah and hatzlacha and... What's pachuti l'shalom? Well, I only shalom. That's it. Chilus, chilus nifla. You know what the answer, rabboisai, is? I'll tell you the answer. Oiseh shalom bimromav, hu yaaseh shalom aleinu. How does the Ribono Shel Olam make shalom bimromav, and what are we asking, that the way He makes shalom bimromav, He should make shalom amongst us? What do we mean by that? Just say, Ribono Shel Olam, You're everything. You could do whatever you want. Why does it have to be oiseh shalom bimromav, hu yaaseh shalom aleinu? Just say, Ribono Shel Olam, hakol yachol. You could do whatever you want. Hakol yachol. You could do whatever you want. Why oiseh shalom bimromav, hu yaaseh shalom aleinu? How does the Ribono Shel Olam make shalom bimromav? How does He do it? And the answer is, He doesn't actively do it. The fact that the Ribono Shel Olam is mashreh Shechinah, automatically it's shalom. When the Ribono Shel Olam is there, it has to be shalom. Malachim don't fight. It says clearly, Yom Kippur is a day that we're b'domeh to malachim. One of the attributes and high points of the day of Yom Kippur, it says it's Yom asher ein bo...

There's no jealousy and there's no fighting. We say this about Yom Kippur. It's in the piyutim that Yom Kippur is a day of no hatred. Klal Yisrael makes up with each other. Moichel ya, moichel you, you moichel. Why? What happened? The day before you hated each other, and the day after you're going to hate each other again. What happened on Yom Kippur? And the teretz is, Yom Kippur is a special day. It's Yom she'ein bo lo kinah v'lo sachrus. Why is there no jealousy, no hatred, no fighting? Because you're like malachim. What about malachim? Hashraas haShechinah. When the Ribono Shel Olam is clear amongst—the Ribono Shel Olam's Shechinah is evident in front of you—there's no room for fighting. So, oiseh shalom bimromav. We ask the Ribono Shel Olam, You made shalom bimromav. How? By the fact that you're mashriach Shechinah, hu yaaseh shalom aleinu, the same way He should make shalom amongst us, which means He should dwell and rest among us. How does the Ribono Shel Olam make shalom? How is it oiseh shalom bimromav? And the answer is the fact that He is there. He doesn't have to sit there like a rav making shalom bayis. You know, He has His office, and you have to come, and He sits with him for hours working on shalom. He doesn't have to do that. The fact that He is, and the fact that He exists, and the fact that there's hashraas haShechinah openly, and the malachim are around Him there. Here, just to do His ratzon, like we will soon see. The idea of a malach is about oseh retzono, and we'll soon see this has to do with asiyah v'nishma, and we'll soon see this has to do with the ikuli truma. It all ties into the idea of ratzon. We'll soon learn from Rashi. The Rashi says, Me'eis kol ish asher yidvenu libo, ratzon tov. A malach is about oseh retzono. And when the malach does the ratzon Hashem, there's no room for anger, hatred, and jealousy and fighting, because it's all about Hashem. It's all about the ratzon Hashem. So, oseh shalom bimromav, hu ya'aseh shalom aleinu. Oseh shalom bimromav, hu ya'aseh shalom aleinu. How does He make shalom? From the fact that He's mashriach Shechinaso. So hu ya'aseh shalom aleinu, the same way He should make shalom, by being mashriach Shechinah. And since Friday night by the Shabbos table, what are we saying? That it's b'replika of the Beis HaMikdash, of the Mishkan, that the Ribbono Shel Olam is mashriach Shechinaso, so we ask, Barchuni l'shalom. That's why we emphasize the idea of shalom, because what we're saying is the Ribbono Shel Olam should be mashriach Shechinah here, in the home, at the Shabbos table. In the zemiros, the piyutim that follow the Shalom Aleichem, we pretty much say this clearly: Adon ha-shalom, Melech sheha-shalom shelo. Barcheini bashalom. That's what we mean, Adon hashalom, the master of shalom. Barcheini bashalom because He is Melech shehashalom shelo, it's all shleimus, it's all complete. When the Ribono Shel Olam is there, it can only be shalom. That's what we mean, Barcheini bashalom, because we're trying to say, Ribono Shel Olam, bimashreh Your Shechinah in our home at the Shabbos table. That's Barcheini bashalom. That's why it's all about shalom, shalom, shalom, shalom. That is why it's all about the idea of shalom. Shabbos, we always say Shabbos shalom. Why again shalom? The emphasis on shalom. It's brought down in the Zohar, Loisavaru eish bchol moshvoseichem b'yom haShabbos. Loisavaru eish bchol moshvoseichem b'yom haShabbos. Says the Zohar, you have to be very careful not to make fights. Eish, eish is about fighting, machlokes. It represents fighting between people.

Shabbos is a time of shalom. Why? For this same reason that we're explaining, because Shabbos represents Beis Hamikdash, which represents hashraas hashchina, which represents ois shalom bimromav. There can't be fighting. And the minute there was sinas chinam in the Beis Hamikdash, the Beis Hamikdash was destroyed. The Ribbono Shel Olam couldn't be mashriach His Shechina anymore here. I have to leave. This is not it. Because the idea was merkavah. The idea was that the Ribbono Shel Olam should have a dwelling place, and the dwelling place has to be ois shalom bimromav. So the minute there's no shalom bimromav, it's not merkavah. It can't be like the palace of the Ribbono Shel Olam. So therefore we have churban. So Shabbos, which is to bring back matan Nachliah, hamechakeh b'vinyan ha'amiti, therefore there's a special emphasis, al yesa'ru eish b'chol moshvoseichem, not to make machlokes on Shabbos. That Shabbos should be shalom, shalom, shalom. It has to be about shalom. Naaseh v'nishma. If you notice, was said when? It was said also on Shabbos. Hakol modeim that the Torah was given on Shabbos. As a matter of fact, in the zemiros of the day of Shabbos, we clearly say, Yona matza vaymanoach, v'sham yanuchu yagei koach, that the yona found rest. Also, it says, U'vo'u kulam bivris yachad, naaseh v'nishma amru kechad. Naaseh v'nishma shayach to Shabbos zemiros, and the answer is because it happened on Shabbos. That's how many mefarshim say. Because, Rabosai, I'm sorry, because Klal Yisrael said Naaseh v'Nishma on the day of Shabbos. So, l'choira, Yoyna matzav ha'menuach is giving you this day in history. There's something in English we call this day in history. What happened on this day? The answer is Yoyna found rest, and Naaseh v'Nishma. But the way we're explaining it's a lot deeper, because the Naaseh v'Nishma brought about the inyan of hashra'as haShechinah, like the malachim, v'yichuli truma. U'meileh the Shabbos, which is a replica of the binyan haMishkan. Therefore we say, Naaseh v'Nishma amru k'echad. It's unique. It's special to the Shabbos, to the idea of resting on Shabbos. If you notice that the Mishkan is not doicheh—I'm sorry, Shabbos is not doicheh the Mishkan. Excuse me, the other way around. The Mishkan is not doicheh the Shabbos, that on Shabbos we don't build the Mishkan. Why not? Such a big mitzvah, why not? You know, there's a halacha of osek b'mitzvah patur min hamitzvah. They were in the middle of building the Mishkan. They were in the middle of building the Mishkan, so why wasn't the Mishkan doicheh the Shabbos? And the teretz is, Rabosai, besides halachically, there's many different ways we could explain it, but in idea, in drush, we could say it's symbolic. It's trying to teach us that the Shabbos takes precedence over the Mishkan, because the idea of Mishkan is hashra'as haShechinah; so is the Shabbos. The difference is, the Mishkan is a place. The Mikdash is a place. The Mishkan is the original intent, that it should be in the bayis, it should be in the home. I saw a beautiful vort from the Ponovezher Rav: Shivti b'veis Hashem kol yemei chayai, lachazos b'noam Hashem u'levaker b'heichalo. Dovid HaMelech requests from the Ribono Shel Olam he should sit in the house of Hashem. Shivti b'veis Hashem kol yemei chayai, lachazos b'noam Hashem u'levaker b'heichalo. There was no Beis HaMikdash in Dovid's times. What's he referring to? I should sit in the home of Hashem? There was no Beis HaMikdash. So the pashut pshat is, Dovid wanted to build the Beis HaMikdash. Dovid was the first one to come and say, Now it's time to build the Beis HaMikdash. Hashem stopped him. Shlomo did it. So could be his bakasha was, Shivti, that I hope—it's a hope, it's a prayer—that I should sit b'veis Hashem. He wanted to build the Beis Hashem, so he was asking, Shivti b'veis Hashem, I hope to sit in the house of Hashem. Or we could say it's referring to the Beis HaMedrash, like everybody thinks. Shivti b'veis Hashem kol yemei chayai is a reference...

to the Beis HaMedrash, which is Beis Hashem. Part of his rav said, No. You know the pshat, shivti b'Beis Hashem? My home should become Beis Hashem. The ikar kavanah was that the home of a Yid should turn into Beis Hashem, which is really echoed in the words of that Ramban that I told you, that the original Mishkan was the home of the Avos, and the Mishkan was a replica of that home. The Mishkan was a replica of that home. So the original merkavah was Klal Yisrael in their home, Klal Yisrael in their tent, not necessarily a Beis HaMikdash. There's a very famous sefer that learns that had we not done the eigel, we would have never needed a Mishkan. There was no need for a Mishkan. We did the eigel, then turned into it. What's the pshat? Like this Ramban, it's beautiful. Originally, the kavanah was the home of the Avos, which is our home, our Yiddishe home, ma tovu ohalecha Yaakov, mishkenosecha Yisrael, the home of Klal Yisrael. We didn't do what we were supposed to do. So how did it return al ma'alos avosam? How did we go back to that? We went back to that with the Mishkan. But the original kavanah... The original plan was ohel haavos, which means the home itself. So Shabbos is bringing back to that ohel haavos, the kedusha, the hashraas haShechinah in the home. And that's the pshat, naaseh v'nishma, omru k'echad, which is what we said, that we came to be like malachim, which led the Yichud. When did we say? We said it on Shabbos. It was said on Shabbos. It's not just it happened to be it fell out on Shabbos. It's connected. The naaseh v'nishma is connected to the Shabbos. And that's why, symbolically, I stress the word symbolically, because halachically there's many avenues on how to explain why Shabbos takes precedence over Mishkan, but symbolically, it's clear in the mefarshim to teach us this yesod, that the Shabbos is actually preference over the Mishkan, because the Shabbos is bringing the Shechinah into the home, into the person, into the besochai, v'shachanti b'socho. The illusion and the connection to malachim needs to be further studied. I think we can go a little bit further and show you the connection to the malachim, Shabbos, Beis HaMikdash. Like we spoke, that once we turned into malachim, when we said naaseh v'nishma, the Ribono Shel Olam said, Okay, here comes the Mishkan. I'll rest among you. You know, it's interesting. In this week's parashah it says, V'yikchu li terumah. Who do you take the terumah from? Me'es kol ish asher yidvenu libo. You open the door; it's getting very hot. Can we open the door, maybe? So the word yidvenu libo, what does yidvenu libo mean? So Rashi says, yidvenu libo is a lashon ratzon tov, lashon nedavah, v'hu lashon ratzon tov. So the simple pshat means that you want to give it, lafukei, being forced, which is a whole talk in the Acharonim, forcing ratzon, you have to. Maybe you could force him because he really does want to give. Ratzon tov means he should really want to give. It's discussions in the din of lishmah and kefiyah. I believe that we could go a little bit deeper into the words of Rashi.

In ratzon. Now, we don't mean ratzon as opposed to koifeh, that you didn't want to give it. Ratzon doesn't have to mean want, but ratzon can mean will. There's two translations to ratzon. Ani rotzeh can mean I want. Ani rotzeh, I have a lot of will, something that I really want. Is it want as opposed to forced? Or is it want? What do you want? What is your ratzon? What's your ratzon pnimi? I want to show you an interesting Ramban. The Ramban in Parshas Vayakhel. It says like this. It says in the pasuk, The Rabbeishim said that every person—oh, perek lamed hei, pasuk hei: Chu mi'itchem trumah laShem. Take the truma. Kol nediv libo, anybody who wants to give, yevi'eha, he should bring it, es trumas Hashem. So the question is, but that's what the pasuk in the beginning says: Chu mi'itchem trumah laShem, kol nediv libo. So what's yevi'eha? He should bring it, the trumas Hashem. It's redundant. It's not clear what the pasuk even wants. What do you want? Just say, take trumah laShem. The Ramban asks this for a question, and he says a cryptic answer. Says a few words in which the mefarshim ponder to understand: what are you referring to? What do you mean? Says the Ramban, al derech ha'emes, hu kemo yevi'eha im trumas Hashem. When it says yevi'eha es, it doesn't mean es, the, but im, with. You should bring your truma with the trumas Hashem. Again, the pasuk says, Chu mi'itchem trumah laShem. Take truma. Pasuk hei: Kol nediv libo, anyone who is donating, yevi'eha, he should bring it, es trumas Hashem. If someone spoke English like this, you would say he needs to go back to first grade. What kind of shprach is that? What are you saying? Take the truma from every person, he should bring it, the truma of Hashem. Says the Ramban, it doesn't mean he should bring the truma that you just said you're taking. It doesn't mean that. It's something else. You take, you're giving truma, and together with that, in, you should give trumas Hashem. You're giving truma, and together with that you're giving truma. What is that referring to? Says the Ramban, it means truma ha'elyona, the above truma, the lofty truma. There's regular truma, and then there's truma elyona. Besides, and this is the seid of v'yikchu li truma. When it says in the pasuk, in the original parsha of Truma, v'yikchu li truma, that's what it's referring to. U'kvar פירשתי, and I've already explained it. U'lerabbeiseinu, and according to the Chazal, v'tiftach v'tire'u es ha'yaled. What is es ha'yaled? It should say v'tiftach v'tireh yeled, by Moshe.

Rabbeinu, she opened it up and she saw, what's es? So we always say es is l'rabos. Together with the yelad, she saw something. You know what she saw, says the Ramban from the Chazal? Gemara Sotah, yud-beis amud beis: sherasa imoi Shechinah. She saw the Shechinah with Moshe Rabbeinu. What does the Ramban mean? What does he mean? Again, we're trying to understand, rabosai, malachim. You know, you could say Torah, that Shabbos were like malachim, and it's all words. It's all words. Not saying it. Why? Why do I have with malachim? I'm kam kam, as they say in Yiddish. I'm kam kam a ben adam, a human being. Halavai I'd be a person; forget about a malach. What does it mean to be malachim, Shabbos? In what reference does malachim have to do with us on Shabbos? Why have a whole conversation, we, Friday, malachim, Shabbos? Come on. So we're going to understand what does it mean, malach. In what bechinah are we in comparison to the malachim? So I'm showing you the idea of the Mishkan was connected to naaseh v'nishma, that the moment we said naaseh v'nishma, Hashem said, okay, let's make a Mikdash. But notice, it doesn't even say, let's make a Mikdash. What does it say? It says, Vayikchu li. Truma. Notice it doesn't say the Tanzibel Yahu. Ah, he said naaseh v'nishma. Ah, let's go make a Mishkan, v'asu li mikdash. No, it doesn't say that. What does it say? It says, V'yikchu li truma. So I would feel, be'ezras Hashem yisbarach, that we have to connect the naaseh v'nishma not to the building of the Mishkan, but actually more to the v'yikchu li truma. What is v'yikchu li truma? Rashi says, me'es kol ish asher yidvenu libo, ratzon tov. It had to be given with a ratzon tov, donation from a ratzon tov. What does it mean? What is ratzon tov? It means not forced, not against my will. Maybe. Acharonim discuss it. Maybe it even means deeper, and I find this in the Ramban himself, who says that with the regular truma, there needed to be truma elyona, and that's what it means, v'yavieha es trumas Hashem. It was regular with, with trumas Hashem. What is that? That's the sod of v'yikchu li truma. What does it mean? And he says, like we find in the Chazal, es means by Moshe Rabbeinu with the Shechinah. Does he mean that here too, trumas Hashem means with the Shechinah? Maybe. Maybe he's connecting it to that. It's not clear. The mefarshim that discuss explanation of Ramban have a hard time with this. So I saw Rav Avraham Gurowitz from Gateshead, the Rosh Yeshiva of Gateshead, he brings the mekor of this Ramban, a Zohar. And when you read the Zohar, it becomes very clear what the Ramban means. The Zohar brings down, v'yikchu li terumah. A person has a ratzon, a will to serve Hashem. That ratzon winds up in the heart. The heart is the king of all the eivarim. From the heart, it spreads to the rest of the body. So the ratzon of a person, his will, winds up in the heart. That ratzon goes to the Ribono Shel Olam, and the Ribono Shel Olam says, I want to attach myself to that ratzon. So the Shechinah, the resting, the dwelling that Hashem does, is on the ratzon of the person. This is Zohar. And he says, the Zohar, that's what it means, kchu me'itchem. Take from you, meaning a piece of you, terumah laShem. Pasuk says, kchu me'itchem terumah laShem. It's redundant. Why does it say me'itchem? And the answer is, we don't want money. The money was just representing the true ratzon, which is you, which is a piece of your nefesh. Kol asher yidvenu libo, like the mefarshim say, we want the lev. We're not looking for your money. The money represents what's in the lev, if you really want. So you give the money for the Beis HaMikdash.

The Rashi says, Rotzon tov. He doesn't mean wanting, I'm willing. Wanting meaning lafukei forced. It's my ratzon, my will to give, not just heskem, agreeing to give. And that's the truma elyona. That's the truma from above. The Ribono Shel Olam yeviehu trumas Hashem. The Ribono Shel Olam attaches Himself to my will, and I give You that will that the Ribono Shel Olam is with. That's called truma elyona. That's what it means, truma elyona. Now I understand, naaseh vnishma. It isn't I'll build a Mishkan, because now you're a malach, and therefore I can have merkava. It's maybe a little bit more specific. Naaseh vnishma. Now I can have what? Vyikchu li truma. Because what is li? What does li mean? You take me, me. I am the truma. Vyikchu li, me. I am the truma. I am the truma elyona. Yikchu, trumas Hashem. The truma is Hashem Himself. My ratzon becomes Hashem. My will becomes Hashem. He attaches Himself. He dwells on my ratzon to worship and serve Him. Vyikchu li, li, me. How does that come about? When Klal Yisroel said, Naaseh v'nishma. What does Naaseh v'nishma mean? Naaseh v'nishma means, I will have Your ratzon only. My ratzon means nothing. Naaseh, I'll do it. What about what I want? I mean, let me hear what it is. No, it doesn't make a difference. Retzoneinu, laasos retzoncha. That's our will. So your will as a Yid is to Ribono Shel Olam. It's all Hashem, just like a malach. A malach doesn't have his own will. A malach doesn't have his own will. A malach is only what the Eibishter wants. Ah, yikchu li terumah. So you can give will. What will could you give? You can give the will, me, Hashem. If you don't mind the door again. Haboisai, listen carefully. Again. Till now we would discuss nice Torah, Shabbos is Beis Hamikdash, many say it. The home Friday night is hashraas haShechinah like the Beis Hamikdash, many say it. Klal Yisroel is like malachim. It's pretty clear in the Chazalim. Now we have to really understand, lemaaseh, what does it mean? What does it mean to be a malach? You know, I always have a joke: Ah, he's a malach. You know why? Klal kein mentsh. We don't mean that. We don't mean that the guy is a malach; he's not a ben adam. We don't mean that. So what does it mean to be a malach? So I explained to you that the naaseh v'nishma brought about the vayichulu trum. What does that mean? It doesn't say that it brought about the Mishkan. It brought about the veshachanti b'socham, even though that's what the mashma'os of the daas geonim is, that like the merkavah. But what is merkavah? Merkavah is the Ribbono Shel Olam's celestial servants. You know what a celestial servant is? You know what it means to be part of the merkavah? Osei retzono. He stands for one thing. The servant of the master stands for one thing, and that is ratzon of the master, to serve the will of the master. So the malachim are osei retzono. Klal Yisrael, when they said naaseh v'nishma, they showed that they have in it, they have in them, osei retzono, that they could just have the Ribbono Shel Olam—not their will. It's not about what they want. That's migilah razeh shemalachei hashares. The malachim do this.

That they don't have what want. They don't want anything. All they want is the Ribono Shel Olam. And that's why I explained to you above, there was no kinah v'sachrus. There's no jealousy by malachim, because there's no personal want. They want Hashem. They only want what the Eibishter wants. That's why Yom Kippur, which is supposed to be a day that we're like malachim, there's like kinah v'sachrus. I'll explain that to you, because a malach is oser bitzonoi. That's v'yikchu li terumah, because you know what terumah means? Mai ratzon. What does it mean, mai ratzon? Ratzon tov. You have to give terumah with mai ratzon tov. So I show you the Ramban in Parshas Vayakhel, v'yikchu li. I believe the Ramban is saying li, I, li, that's the sod. That's what he means, b'sod v'yikchu li. Take me. How do you take me and give it as terumah? Vayehiu. The pasuk in Vayakhel is vayehiu eis terumas Hashem. How do you bring the terumah, Hashem Himself? How do you v'yikchu li? How is it vayehiu terumas Hashem? The Zohar says that when you have ratzon, the Ribono Shel Olam attaches Himself to that ratzon, and that's what it means, Vatiftach vatirehu es. Es is l'rabos the Ribono Shel Olam. So here too, vayehiu eis is l'rabos the Ribono Shel Olam, because the ratzon of the Yehudi is the Ribono Shel Olam. You know, it's interesting, there's a Kaisel HaMa'aravi. The she'eilah l'maaseh from the earlier, you know, she'eilos u'teshuvos, the poskim, they ask, why did the Ribono Shel Olam leave a Kaisel HaMa'aravi? Who needed it? The Ribono Shel Olam is anyway rebuilding the whole Beis HaMikdash according to those shitos. So you'll build another wall. Why does he have to leave a wall over there? Ela mai, a place we can come daven. You don't really need the wall. Actually, the makom HaMikdash is kadosh without the wall. Now, the wall itself is not even know if it's such a makom kadosh. It's a shaylah if that's part of the where it's kadosh. Maybe it's a little bit before. If it was kadosh, you wouldn't be allowed to go there. The mar'eh disk, it's a shaylah. It's a whole tumah. What is Kotel HaMa'aravi for? Why do we need a Kotel HaMa'aravi? Chazal tell us, Me'olam lo זזה שכינה מכותל המערבי. Why is it that the Shechinah doesn't leave? Do you mean Shechinah like Beis HaMikdash Shechinah? Then you wouldn't be allowed to go there. What Shechinah are you referring to? What is the Kotel HaMa'aravi? So I saw that the she'eilah Meisha gives an answer, that since the third Beis HaMikdash is going to be rebuilt b'nes, and a nes needs to be chal on something, a nes has to be chal on a gashmi, on something that's already here in this world. Therefore, the Ribbono Shel Olam left the wall, that on that wall we could continue b'nes. The Ribbono Shel Olam could continue b'nes to rebuild the third Beis HaMikdash. For some reason, it doesn't take me, this teretz. It doesn't take me. I would have said a different teretz. You know, we all know the stories of soldiers and people who are far from Yiddishkeit who've come to the Kotel HaMa'aravi, and they begin to cry even though they're not religious and they don't know. And when asked why they're crying, they say, I don't know why I'm crying. I'm crying because I don't know why I'm crying. Everybody knows the story. Classic. You know what this story is really saying? That there's a certain ratzon, a certain will within the Yid to want to be oived Hashem whether he knows it or not. And that comes through by the Koisel HaMa'aravi. The Koisel HaMa'aravi brings out a ratzon that the Jew has from within, without even knowing that it's there, without even knowing why it's there. You know what that is? That's the veshachanti b'socham of the Beis HaMikdash. The Ribono Shel Olam attaches Himself to that ratzon. I just explained to you from the Zohar that the ratzon pnimi of the Yid, the Ribono Shel Olam attaches Himself, and that's the veshachanti b'soch kol echad v'echad. So when you come to the wall, that ratzon comes through. That, rabosai, is l'olam lo zaz Shechinah miKoisel HaMa'aravi. That's what it means. We make that the Shechinah shouldn't go away from the Koisel HaMa'aravi, because when—

We come there, it's me'oirer that we want. It's me'oirer that we, from within, a certain pnimiyus that we are attached to the Ribono Shel Olam, that we, in Yiddish, ... banked. Banked means we mourn the... not the bank; we look forward. We miss the Ribono Shel Olam. We miss Him, whether or not we understand it, but that's what comes across in the heart of the Yid. The Shechinah attaches itself to that, that ratzon. And that's l'olam lo zaz Shechinah m'kosel hamaaravi. That wall brings out feelings, hergeshim of—I'm trying to get the right word in English. Does anybody have a good word for me in English, when a person... ... is bankt zich, when I look forward for something and I miss it. Come on, give me the right word in English. Huh? Something you're dying for. Dying for. It's something that I miss it and I'm looking forward for. I search it. Those feelings of gaguim, gaguim, that I feel for the Beis Hamikdash and to be close to the Ribono Shel Olam, that is mashreh the Shechinah, because the Ribono Shel Olam attaches b'socham to those feelings, and that's me'olam lo zaz Shechinah m'kosel hamaaravi, and it is from those feelings. The third Beis Hamikdash will be rebuilt. You know, we say, Ki b'eish hitzata, uv'eish atah asid livnosa. What does it mean, b'eish livnosa? You'll build it with fire. What fire is he referring to? Fire of Torah? Which fire? Oh, that's a good question. You know, in the prayer, in Shacharis, we say, in the Shemoneh Esrei, V'ishe Yisrael u'sfilasam meheirah b'ahavah tekabel b'ratzon. What is ishei Yisrael? The fires, the fires of Klal Yisrael. What does it mean? We don't have any korbanos today. So this is a question that the Rishonim ask. So there's a Tosafos in Menachos daf kuf yud that says the Gemara speaks about how today we don't have korbanos. So whoever learns the parashah of korbanos is as if he was makriv a korban. The Gemara continues and says that Michoel, sar hagadol, today is makriv korbanos. Makriv korbanos. Michoel, sar hagadol, he's makriv korbanos. Says Tosafos, who are these korbanos that he's makriv? Says Tosafos, one of two pshatim: either kvatzim shaleish. There's sheeps of fire, everything is fire. There's shekel shaleish, menorah shaleish, kvatzim shaleish, fire. Whenever we don't have physical, we call it eish. Physical is physical, and eish always represents spiritual. So they're saying like there's menorah shaleish. Tosafos doesn't speak it out, but I'm explaining this, what Tosafos means. He says there's such a thing called kvatzim shaleish, and Michoel today is makriv kvatzim shaleish. Then Tosafos says a second pshat: V'ishe Yisrael—I'm sorry, what is he makriv? He's makriv nishmoseihem shel tzaddikim. The Shlah says that's why we don't say Meheira, because what are we saying, Meheira? That Hashem should quickly check out the tzaddikim. If He's makriv the nishmoseihem shel tzaddikim and their korbanos, so what's meheira? But you want all your rabbanim to die, chas v'shalom, chas v'shalom, you know? Take more, take פחות, take more, take more tzaddikim, chas v'shalom, right? So we don't say meheira. But some do say meheira, so either it's not going back on the tzaddikim. The Tur brings down maybe it's going back on the previous, Retzei Hashem Elokeinu b'amecha Yisrael, kama, u'sefilasam b'meheira... But today we don't have אישה ישראל. You know, rabosai, there's a taz about this in Kuf Chaf in Shulchan Aruch. It's a long discussion, if not for the late hour of now. I would say very simple: Nishmoseihem shel tzaddikim, it doesn't mean that they died. Nishmoseihem means the mesirus nefesh. Nishmoseihem is the ratzon that they want to be oived Hashem. They're pure neshamos. Bilvavi mishkan evneh. Chareidim says, with my heart a mishkan I will build. I will take ner tamid. What will be the ner tamid? Esh ha'akeidah, the fire of the akeidah. What is the fire of the akeidah? Mesirus nefesh. Today we don't have fire of akeidah. Not every generation...

That we jump into the fires for Kiddush Hashem Shamayim. So what are we referring to when the Chareidim says that I will take eish akeidah? And the answer is mesiras nefesh, ratzon, my will. How much will, how much effort do I put into it? And what will I be makriv? Nafshi hayechidah, meaning mesiras nefesh. So the eish resembles nishmoseihem shel tzaddikim, ishei Yisrael. What is ishei Yisrael? The fires, like the Chassidic Rebbes would say, Eish tamid tukad — sorry, tukad boi. Eish tamid tukad boi. In him, in the person, fire, mesiras nefesh. The person needs mesiras nefesh, want, zeal, yeah? Kol asher yidvenu libo, he has to give his heart. That's ishei Yisrael. That's what it means, ki b'eish hitzata. With fire, you burnt it. But b'eish atah asid livnoso, you'll build it through eish. Which eish? The ishei Yisrael, the mesiras nefesh, the love. The Chazal tell us clearly, kol hamisabel al Yerushalayim zocheh v'roeh b'nechamasah. You will see the nechamah. You know why? Because misabel means you have gaguim. You long — what was the word I was looking for? — you long for the Beis HaMikdash, for the hashraas haShechinah. When you long and you have gaguim for the hashraas haShechinah, that builds the Beis HaMikdash. That's b'eish. Ata osid livnoso, the ratzon is resembled in the eish, in the fire. This is malachim, malachim, malachim. Malachim have ratzon, just ratzon, just will. They stand for oisei retzono; that's all they are. You know what a malach is? Hashem's ratzon, that's all he is. What Hashem wants is the metzius of the malach. Klal Yisroel reached that madreigah, naaseh v'nishma, and therefore v'yikchu li. They could give from their ratzon turns into li trumah, that it is Me, that it's asraas hashchinah. And when they come to the Kodesh HaKodashim, lo'olam lo zaz shechinah, because the ratzon of Klal Yisroel comes through, the tremendous longing every Yid has to reconnect with the Ribono Shel Olam comes through when he reaches the Kodesh HaKodashim, and that's lo zaz shechinah misham, that the Shechinah never went away. This is how we build the third Beis HaMikdash. V'asu li mikdash. The pasuk says, Make a mikdash. I asked you a question. We're not building; Hashem's going to build it. Yeah, we are building. You know how we're building it? We're making mikdash. Mikdash means not the physical; it's not the building. Mikdash means the ability that Hashem could come and rest among us. So the Ribono Shel Olam is teaching us tremendous lessons. There's a time and a place where there's a mishkan, and mishkan means that you put in all the hard work, and I'll come, and I'll just dwell there, and that's going to make it. That's what it's going to... That's what's going to make it happen. Now, the Mishkan didn't have a place. So, in essence, the Mishkan represents not a place, but it represents the b'soicho of Klal Yisrael. Therefore, you couldn't put up the Mishkan ever. The Mishkan had to remain just the work of the person. The Mishkan had to remain. You did it. What do you call you did it? You didn't do it-do it, because it can't be put up. But you wanted to do it. You put all the work into it. V'asu li, not Beis Mikdash, v'asu li Mikdash. You put the work in. I'll come and complete it. That's called doing the Mishkan, the Beis HaMikdash. That already is not you. That already is the place. So, Rabbeinu Shalom is teaching that the place—you want it in a particular place, you got to build a place. Then it's not you within you anymore. It's a place. Build a place. The third Beis HaMikdash, Rabbeinu Shalom turns it around and says, I'll do the building. I'll do the building. You'll just do what? The makkeh b'patish.

You know when you give a person who makir b'patus, when you want to give him credit, when you want to show the person that he built it, you tell him, you know what, knock in the last nail. You know who they usually tell that to? The person who they want to dedicate it to, the person who came up with the plan. So what they do is they let that person, the honorable person, to come at the end. And, Baruch Hashem, saying, I might have done all the work physically, but because you wanted, that's how it happened, I'll let you do the—it's called the ribbon cutting. Yes, I see the way you're showing with your finger, the ribbon cutting. You like the idea of the ribbon. You call the mayor to do the ribbon cutting. Did he build it? No, but he makes it his. It was his plan, it's on his name, he does the ribbon cutting. The honors, they give him the honors. Sometimes they give him the first honor. The same idea. The idea is that the Ribono Shel Olam is saying in the third Beis HaMikdash, I know you wanted, you couldn't do it, but it's all about you wanted. That's what the Gemara means. Kol halomed, whenever you learn Hilchos Karbanos, ki'ilu hikriv korban. How does that work? And the answer might be according to the way we're explaining, because you want, but you can't. So what do you do? At least you're learning the halachos in anticipation, hoping that it'll come soon. Chofetz Chaim used to learn Kodshim. Why? Anticipation, Moshiach's gonna come any day, and I'll have to be maybe a Kohen doing the avodah, I have to know the halachos. That's ki'ilu hikriv korban. Yeah? When you learn it in anticipation, in longing that you wish you had the korbanos. It is in that Gemara that we talk about learning halachos is as if you're makriv in Menachos kuf yud, that the Gemara says, Mi shechayil is makriv the neshamos of the tzaddikim. That's where the Gemara says it. What does that mean, the ratzon, the neshamos of the tzaddikim that want the inner, the veshachanti b'socham, the nedivos halev from the tzaddik, that itself is the korban. U'lekorban akriv loi, es nafshi hayechidah. Does it mean that literally? I mean, how do you makriv your nefesh? You makriv your guf; you can't makriv your nefesh. And the teretz is, you makriv the nefesh. Are you makriv your nefesh? You're makriv your guf. The teretz is, sometimes you're makriv the guf, which means makriv the nefesh, and sometimes you're makriv the actual nefesh. You give the Eibishter your nefesh, heart and soul. You're giving heart. Kol asher yitdvenu libo, heart and soul, ratzon. That's what Rashi means, ratzon tov. Hashra'as haShechinah attaches itself to that ratzon tov. That is, rabosai, Mishkan. Mishkan, you don't build a Mishkan. What you do is, you want. You put the work, you put the effort. Mishkan, Ribono Shel Olam rests; He comes and attaches to the ratzon. You know, there's a pasuk, Ata b'sammecha, I'm sorry, Gemara, Ata b'sammecha v'ani b'samemoni. Which means you do yours and I'll do mine. So Mishkan means the Rabbeinu Shalom dwells among us. That's all it is. Then there's something called Beis HaMikdash, where we go and we make the Mikdash, and we makdish the Mikdash. We do all the avodos of Mikdash, and avodosim mechanchosoi. And what gives the kedushas HaMikdash? The fact that we did it. And then there's a time where we can't do anything, and it's only ratzon. You see? I want to end with this point to understand. There's a time where there's Mishkan. Mishkan means I put the work in, and the Rabbeinu Shalom says, Fine, I come to masher my Shechinah because you put in the effort. Then there's a time where you actually do the completion of it. You build the Mikdash, and you makdish it, and you do the avodah. And then there's a time where you can't even do even the work for it. But all you have is, like in our times, the ratzon, the longing, the wanting. That's the third Beis HaMikdash. And all of it is nichlal in the asuli Mikdash. You do what you could do in ratzon for the Rabbeinu Shalom. Depends what the—

Rebbeinu is teaching us, in the Mishkan, the avodah was to put as much as we could do, to do all the work, to keep on putting in, like it says 18 times, Ka'asher tzivah Hashem es Moshe. I do what You want, Ribono Shel Olam. Can I complete it? Will it happen? I don't know. That's up to You. Ribono Shel Olam has to come and complete the Mishkan. It didn't stand by itself. After all the work, then there's a time where in the Mikdash, you're in Eretz Yisrael, now go complete. Do the Mikdash, build it, be makdish it. Then there's a time where I can't even put in the work, but at least I put in the ratzon. So Ribono Shel Olam builds it, and He comes at the end and He says, Okay, just knocking the last nail, so I could give you the kavod and the hergesh, the samcheinu b'sikuneinu, the samcheinu b'sikuneinu. This, rabosai, is the lessons of Mikdash and malach. Malach doesn't mean walk around with wings. Malach means with ratzon. Ritzoneinu, our ratzon is not—to the best of what we could do. In the Mishkan, this was as far as we were able to do. In the Mikdash, this was as far, and in the third Beis HaMikdash, this is as far as we could do. This is as far as we could do, and that is b'ratzon that we should want. ... to the third binyan HaMikdash. You've just experienced another Torah class, brought to you by TorahAnytime.com.