Vayakhel and Shekalim: Shabbos, the Mishkan, and Kisufim for the Shechinah

Transcript

This Torah class is brought to you by TorahAnytime.com. Shalom aleichem, bruchim haba'im. We're going to discuss, im yirtzeh Hashem, the connection between Shabbos and Binyas HaMishkan, the building of the Mishkan. We all know, lamed tes melachos is derived from the melachah that was done in the Mishkan. Whatever was a melachah to build the Mishkan becomes lamed tes melachos. There is a connection, a kesher, so to speak, a direct correlation, kesher between the Mishkan and Shabbos. What is that connection? We have melachas Shabbos and melachas HaMishkan, Shabbos and the Mishkan, in two places. We have it brought in Parshas Ki Sisa, and again in Parshas Vayakhel. So the shailah is, why twice? Why is it important for the Torah to write it in two places twice, Shabbos, melachas HaMishkan? Another kashya, another question: in Parshas Ki Sisa, the first time it's brought Mishkan and then Shabbos, while in Vayakhel, the second time, it's reverse. It's Shabbos and then Mishkan. Meshech Chochmah says that this question was already asked by Sefer Chassidim, os tof kuf samach ches. The Beis HaLevi addresses the question of the shinui of the order, while in Ki Sisa it's— Mishkan and then Shabbos, and in Vayakhel it's Shabbos and then Mishkan. Says the Beis Halevi, mashal l'mah hadavar domeh. We could compare it to a ben melech, to the son of a king. The king loves the child. When he gets married, the king gives him the luxuries first, and then before he gets married, he gives him the necessities. He supplies him, he gives him all the big presents, the gifts, the outpour of luxuries, and then right before the chasunah, the ben melech will get the necessities: clothing, housing, and whatnot. But in case the ben melech is not so loved by the king, the connection, the kesher is not so strong, you'll notice, says Beis Halevi, the reverse: that first the melech will give him the necessities, and then right before the wedding he'll add a few luxuries, because l'maaseh it's the ben melech and he's getting married, so he needs to be given a few luxuries as well. Zogt the Beis Halevi, this is the pshat, Parshas Ki Sisa and Parshas Vayakhel. Ki Sisa is before the eigel, before Klal Yisrael got the melech, HaKadosh Baruch Hu, angry, and therefore first comes Mishkan, which is the luxury, and then comes Shabbos, which is the necessity. After eigel, there's a shinui, there's a change, and that first comes Shabbos. Shabbos is the necessity. Then we get the Mishkan. Then the Rabbeinu Shalom gives us and talks about the Mishkan, the luxury. Azai learned the Beis Halevi, the difference between the two parshiyos of Mishkan and Shabbos. While in Ki Sisa it's first Mishkan and then Shabbos, and Vayakhel it's Shabbos and then Mishkan. The difference is, קודם חטא העגל and אחר חטא העגל. Shabbos, necessity. Mishkan, something special, it's the luxury. So the luxury comes first, the necessity comes after. After the eigel, the Rabbeinu Shalom takes a step back, so to speak, slowly. First let me give you the necessity, and then we'll talk about Mishkan, the luxury. The Meshech Chochma gives another teretz, which is very interesting, very mechudashdik. Meshech Chochma says that before the eigel, actually Mishkan precedes Shabbos, because Mishkan is docheh Shabbos. We all know that on Shabbos we didn't build the Mishkan, and that's where lamed tes melachos come from. You weren't allowed to be mechalel Shabbos to build the Mishkan.

Whatever was in the Mishkan became the issurim of meleches Shabbos, says Meshech Chochmah, and that's only after the eigel. Before the eigel, in Parshas Ki Sisa, Mishkan precedes. Mishkan has kedimah over Shabbos. You were able to build a Mishkan on Shabbos. After eigel, it became reversed. Shabbos takes precedence. Shabbos has kedimah over Mishkan, because the Mishkan is not docheh Shabbos, but rather the Shabbos is docheh the Mishkan. ... And that's the difference between Ki Sisa and Vayakhel, also like the Beis Halevi says, before and after eigel. But the difference is that before eigel, it was Mishkan first, Shabbos gets pushed off. Halachah, it's a chiddush. If you were allowed to build the Mishkan on Shabbos, then what is meleches Shabbos? How do you have the lamed-tes melachos? Whatever you were allowed to do on the Mishkan became the issurim of Shabbos. Shabbos was given in Marah. It's a little bit complicated to understand. How do we have halachah of Shabbos, v'hilchoseha v'issureha, if Mishkan is mutar to be built? And the second part of the chiddush of the Meshech Chochmah is that it's only after the eigel that Shabbos... Takes kedima and pushes off Binyan HaMishkan. And what's the reason for it, says the Meshech Chochma? If you look at the Rambam, it's clear that Mishkan, as well as Beis HaMikdash, has two purposes. The first purpose is hashra'as haShechinah. The second purpose is a makom sheboy makrivin korbanos, to do the avodah. Before the eigel, the Mishkan was not for hashra'as haShechinah, because anyway there was hashra'as haShechinah everywhere. B'chol makom asher azkir es shmi, avo eilecha — HaKadosh Baruch Hu went everywhere. Hashra'as haShechinah was in the whole machaneh Yisrael. It's only after the eigel that changed. So the Mishkan wasn't for the purpose of hashra'as haShechinah, but strictly for the avodah, strictly to be makriv the korbanos. Avodah is doche Shabbos; kal vachomer, you are makriv korbanos on Shabbos. It's only after chet ha'eigel that the Mishkan took on a whole new purpose, and that is hashra'as haShechinah. That binyan for hashra'as haShechinah is not doche Shabbos. Very chiddush. Why not? It's also to be makriv korbanos. It's also to be makriv, and korbanos is doche. It doesn't lose its purpose of being makriv korbanos after the eigel. It's still to be makriv the korbanos, so why isn't the din of korbanos doche Shabbos? And why is it that the binyan for hashra'as haShechinah, that is not doche Shabbos? Why is it something in the binyan, which is negea to hashraas haShechinah, that is not doiche Shabbos? Rabosai, lomer farshtein Shabbos, and lomer farshtein hashraas haShechinah on Shabbos. Teduah from Rav Chaim Volozhin, and many acharonim after Rav Chaim Volozhin, that the ikar hashraas haShechinah, the ikar hashraas haShechinah for Klal Yisroel, v'shachanti b'socham, and as we mentioned in the past, Chazal, v'shachanti b'socham, l'olam, that's not in the Mishkan and it's not in the Mikdash. V'shachanti b'socham is in the Shabbos, it's in the home, it's by Klal Yisroel, not dafka in the Mishkan, in the Mikdash. Shiva Ramoishes Atzal says that that's why we find every time it mentions Mishkan, it talks about Shabbos to teach us, with a Mishkan we lived thousands of years without.

Without a Mikdash, we'd be going on in galus for thousands of years. But on Shabbos, there's no kiyum for Klal Yisrael. So the veshachanti b'socham l'olam is actually through the Shabbos. It's not through the binyan haMishkan and later the binyan haMikdash. Hashraas haShechinah was in the Mishkan and then later in the Beis HaMikdash. But today, that we don't have that, we don't have the Mishkan. We're not zocheh to have the Mishkan and Mikdash. The hashraas haShechinah is strictly through the Shabbos. I'd like to explain and answer a kasha from the Maharal. It says in the pasuk, you build the Mishkan, Ach es Shabsosai tishmoru. We all know ach is always a mi'ut; Chazal darshen ach is a mi'ut. Fragt the Maharal, the ach, the mi'ut, shouldn't be in the Shabbos; it should be in the Mishkan, because the Shabbos is nisrabah while the Mishkan is nisma'et. It's the Shabbos that overrides the Mishkan, so it should have been ach, something ach about the Mishkan and not ach about the Shabbos, even though the reading of the pasuk is pretty simple: build the Mishkan, ach, but yet keep the Shabbos, which seems to say Shabbos has to be before the Mishkan. But the word ach, which is the miut, fregt the Maharal, should have been something about the Mishkan and not about the Shabbos. Efsher k'men zogen, rabosai, a sheyne drush vort. Zei de, Reb Shmuel David zatzal once said a meyridike pshat. It's quoted in many of the sefarim. It's a famous one of his famous beautiful divrei Torah. Vayisa ach sameach. Ach is a miut. Chazal say, kol achin v'rakin a miut. But on Yontif it's sameach without a miut. It should have been the ribui, Vayisa ribui sameach, very happy, not ach, miut. Zogt the zeide, that the pshat could be pidrush: Vayisa ach, even when a person is ach, even when a person is in a situation of miut and shavur and he's broken, sameach, you have to be b'simcha on Yontif. Vayisa ach, still sameach, you have to be happy on Yontif. Efsher k'men zogen, that's the acha sheb'soisai tishmoru. Ach, when you're broken, when there's miut, galus, Klal Yisrael goes through difficulties, many generations of churban and galus, yet ach, in that matzav of ach sheb'soisai tishmoru, there'll be times we won't have a Mishkan, there'll be times we won't have a Mikdash, we will be in galus. Ach, when you have that situation of miut, of shvira, sheb'soisai, you'll always have the Shabbos, the tafkid of Shabbos. Carries with it the inyan of the hashraas haShechinah from the Mishkan and from the Mikdash. The Mishkan and Mikdash was in a certain time, and then it was over. But the Shabbos, as we read in this week's parsha, Taka, Shamor bnei Yisrael es haShabbos l'dorosam, because the Shabbos will be forever, l'doros. No matter what Klal Yisrael goes through, there'll always be Shabbos. There'll always be the day where Yidden have hashraas haShechinah that we once had in the Mikdash, and before that in the Mishkan. It's possible that Shabbos, because it really was the substitute of the hashraas haShechinah of the Mishkan, the Ribbono Shel Olam put it into the Shabbos. Shabbos comes with kisufim, with yearning and longing for the Mishkan and the hashraas haShechinah that was in the Mishkan. We're explaining.

The essence of the day of Shabbos. What is Shabbos? There's a lot. Shabbos vashteitzach is an ois, and it's many inyanim. It's matanah tovah. But could be one of the inyanim of Shabbos has, and it comes with, the kisufim, the longing, the feelings, the yearning for the hashraas haShechinah that we had in the Mikdash and before that in the Mishkan. If you look at retzei that we say in Birchas Hamazon, Retzei, Hashem Elokeinu b'menuchaseinu, in the menuchah that we had. Talk about menuchas haShabbos. How do we end? We end by saying, Vare'einu b'nechamas Tzion irecha, uv'vinyan Yerushalayim irecha, ki Atah hu baal hayeshuos ubaal hanechamos. How did yeshuos, nechamos, Tzion—how does it come into Retzei? We're talking about Ribono Shel Olam. Today is Shabbos. It's Yom Menuchah. It's a day of rest. Why are we ending it with yeshuos and nechamos and Tzion Eretz Yisrael? And the way we're explaining, I think it's very meduyak. It's very in place. Shabbos really is the substitute for hashraas haShechinah that we once had in Yerushalayim, in the Beis HaMikdash, and Shabbos brings out those hergashim. Those deep emotions, hisfeltens, were missing. We're longing for Mikdash, so we ask the Eibishter, Arenu b'nechamas Tzion. Shabbos, Shabbos is zman of nechama. You need nechama on Shabbos. Nichum. Who's menachem? No nichum aveilim on Shabbos. Yet we talk about nechama because Shabbos has longing, has kisufim. We long for the Mikdash and the beauty and the hashra'as haShechinah that we had. And the Shabbos was there to give us a day where we connect and we remember, and we attach ourselves to the Shechinah that we once had, and therefore we ask, Arenu b'nechamas Tzion, uv'vinyan Yerushalayim ir kodshecha, menuchah. We talk about menuchah. What is menuchah? Menuchah means when a person has everything he needs. If not, he is restless. He doesn't have that peace of mind, and that's be'emes what Chazal tell us. Rah, the Ribono Shel Olam saw that by Yechul everything was complete, but what was missing? Menuchah. Ba Shabbos, ba menuchah. The concept, the yesod of menuchah is when you have what you need and you're not missing. Menuchah means that you're not missing anything. Ba Shabbos, ba menuchah, because the hashra'as haShechinah that the Yid is missing, the hashra'as haShechinah that the Yid and his nefesh is longing for, that he's missing and he's yearning for. Comes on Shabbos, and memeila is menuchah. And that's why we end, Vare'einu b'nechamas Tzion v'Ircha, u'v'vinyan Yerushalayim ir kodshecha, in unzer tefillah, b'menuchaseinu. Rabboisai, our menuchah is not complete. Our menuchah is not complete. Our menuchah is when we will have the completion. Ritzeh b'menuchaseinu. We ask, Rabboino Shel Olam, what we have, ritzeh, it should be l'ratzon lefanecha. It's still not complete, because vos felt uns? What are we missing? We're missing b'nechamas Tzion v'Ircha, u'v'vinyan Yerushalayim ir kodshecha, the glory, the hashra'as haShechinah that we had when the Mikdash was here. And that's why in menuchah, ritzeh, ritzeh, Rabboino Shel Olam, it's not a complete menuchah, but ritzeh b'menuchaseinu. And we ask, Ki Atah baal hayeshuos u'baal hanechamos. If you notice, even the birchas haftorah that we speak about, that we say after the haftorah on Shabbos, we say, Samcheinu Hashem Elokeinu b'Eliyahu.

Samcheinu, make us happy when we're unhappy on Shabbos. Samcheinu, Hashem, make us happy. It's a day of happiness. Why do we say Samcheinu? And the Torah says, in this day of happiness, there's a little bit something which is lacking, that we need Samcheinu, and that is the ultimate of the hashraas haShechinah. Samcheinu Hashem Elokeinu b'Elyon, avdecha, b'malchus Beis David meshichecha, bimheirah yavo. Shabbos is shleimus, yet it's shleimus that's lacking the ultimate shleimus, when Mashiach comes, Malchus Beis David, Tzion yir'echo, and soon we'll see the Beis HaMikdash. Every Shabbos, a Yid gets a neshama yeseirah. What is the neshama yeseirah? Says the Sheiris Avodah, shaar ches, perek daled, says the neshama yeseirah is hashraas haShechinah. Every Yid gets a dosage of extra hashraas haShechinah on Shabbos, and this hashraas haShechinah is his neshama yeseirah. Chazal tell us, how do we even know we have a neshama yeseirah? Because, like we read in this week's parsha, Vayom haShvii shavas vayinafash. Say Chazal, vay avda nefesh. Vayinafash really means, whoa. Oy, the nefesh has left. And that's how we know that we have this extra nefesh called a neshama yeseira. Alef, fregt די קושיא. Everyone asks, why teach me that there's a neshama yeseira when it leaves by telling me, Vai, oy, the woe that I lost it? Why don't we tell me the neshama yeseira is here? Tell it to me on the way in, not on the way out. And by telling me, Vai, that we have suffering, that we don't have it. Yadua, the teretz, famous teretz is, kedusha devarim and all good things in general, we only realize that we had it once we lose it. Once we don't have it, it is then that we realize what we had and what we're missing. Unfortunately, it's always that way. So the vai of the nefesh is motzaei Shabbos. We start realizing, oy, we had something on Shabbos, and that's why it's taught at the end when it leaves, and not about in the beginning when it comes. But efshar, rabosai, kemen zogen, we could say according to the pshatim and the taich that we have in Shabbos, and what exactly is the hashraas haShechinah within us on Shabbos, kemen farshtein, efshar, the vai of the nefesh is not even talking about motzaei Shabbos. The vai of the nefesh, you're right, it should be taught to us when we have it, not when we lost it, when it leaves us. And the answer is because it is about when we have it. Because when we have it, we feel vay of the nefesh, we're still missing something. A Shabbos is given to us a taste, a touch, a hosafah of nefesh, but the real nefesh is not fully with us. The nefesh of a Yid is in the Beis Hamikdash, v'haysa nafshi sham kol hayamim. The nefesh of a Yid is the Beis Hamikdash, and the hashraas haShechinah, the kesher with the Eibishter that was there. Rav Chaim speaks in many of his shmuzen, what is the nefesh of a Yid? The nefesh of a Yid is Beis Hamikdash. So vay of the nefesh, yes, we're getting a nefesh yeseira, we're getting a neshama yeseira, but it's not complete. It's not full. And therefore we feel when we have it, vay of the nefesh. Pashut, vay of the nefesh is a matzui Shabbos when it leaves. It doesn't say that in the Gemara. It doesn't say clearly that it has to be only when it leaves. Vay of the nefesh could be even when we have it. We feel vay of the nefesh. You notice in the zmiros, we speak about nafshi cholas ahavasecha, my nefesh.

It's chol, it's sick. It's not full. Nefesh, it's missing something, not complete. And that's the vayovda of the nefesh. Nafshi cholas ahavasecha. Where was the ultimate ahava? Tochei ratzuf ahava. Beis Hamikdash was, the essence was ahava, and that's the nefesh of a Yid, the ahava which was in the Mikdash. Nafshi cholas. Yeah, vayovda, we're missing something. We're not complete. And that's why we ask, Kel na refa na lah. What's Kel na refa na lah? Hashem, heal, heal this cholas nefesh. Bahareis lah noam zivecha, to show us the shine, to give us back the hashraas haShechinah that we're missing. The pasuk in Tehillim, Pei Daled: Nichsefa vegam kalsa nafshi lechatzros Beis Hashem. I yearn, I long, vegam kalsa, deep yearning, nafshi, my nefesh, lechatzros, for the Beis Hamikdash. The nefesh of a Yid yearns, David HaMelech is telling us, the nefesh is nichsefa vegam kalsa for the chatzeros Beis Hashem. But this we can explain before eigel and after eigel, Parshas Ki Sisa and Parshas Vayakhel. We started this year asking that twice? Why do we need Parshas Mishkan in Shabbos twice, in Ki Sisa and Vayakhel? And why in Ki Sisa is it first Mishkan and then Shabbos, and in Vayakhel it's Shabbos and then Mishkan? And the teretz is— Before Egel Mishkan, Shabbos. When we have the Mishkan, the Shabbos, so to speak, takes a back step. As the Meshech Chochmah even tells us, that before Egel, you were allowed to build a Mishkan on Shabbos. The Mishkan takes precedence, has kedima over the—because the ikar hashraas haShechinah was in the Mishkan. After Egel, when Klal Yisroel is rachok from the Ribono Shel Olam, in times of richuk, Egel is not only Egel then. Uvayom pakdi ufakadti aleichem. Every churban, every galus that a Yid goes through is Egel. It has to do with the Egel. In that matzav where there is kaas, where there is charon af, where there is richuk, the Shabbos becomes the tikkun. The Shabbos becomes the anecdote. The Shabbos becomes the Yid's salvation, so to speak, the anchor, because we're not going to have Mishkan. And those times, Shabbos takes precedence over Mishkan, because the hashraas haShechinah becomes in the Shabbos and not in the Mishkan. Shabbos is the refuge from galus. In galus, like we say, Shegaleni l'or libi b'oid b'galusi. We say it Friday night. We ask on Shabbos, every Jew has his own galus even, his galus prati. And what becomes the anchor, what becomes his salvation, his refuge? The Shabbos becomes his anchor. Ashros HaShechinah, the neshama yeseira, that's the neshama that Hashem protects and puts in every Yid on every Shabbos. And mimeila, before Egel, Mishkan, Ashros HaShechinah. That's where the— after Egel, it's Shabbos. You'll find what you need from the Mishkan, you'll find it in the Shabbos. Tzeduah, as later on we'll speak more about arichus. The avodah in the house on Shabbos is that of the Mishkan and the Mikdash. The table, the mefarshim say, becomes the shulchan. The lechem mishnah, according to Arizal, you're supposed to have twelve because of the lechem hapanim. The candles become—

Hadlakas hamenorah, the zmiros is the shiras haLeviim, the eating of the meat is the karbanos. Everything is mamash a zoivisige ven in the Mishkan, in a replica, in Shabbos. And even the Birchas HaAv at the father gives birchas—he's giving birchas kohanim; he's not a kohen. The answer is he's like a kohen b'avodaso, because the table becomes the substitute for the Mishkan and in the avodas haMishkan. So this is the chiluk: before eigel, Mishkan and then Shabbos, and even Mishkan is docheh Shabbos. But after eigel, after eigel, it's Shabbos. That's where the hashraas haShechinah is. That's where the Mishkan is. It's in the home. It's in the Shabbos. So Shabbos takes precedence over the Mishkan. Shemishmuel speaks from the Kotzker, the zeide, the heilige zeide, the Kotzker. L'choira there's no din simchah. Shabbos—it's an interesting shailah in the Rishonim—but there's no din simchah on Shabbos. Yom Tov, there's a din simchah. Yes, there's a din oneg, but there's no din simchah. A person wants to fast on Shabbos because it's oneg, for example a taanis chalom, he's allowed to. Why? Because there's no din simchah. Why not? Remember we spoke, samcheinu, we asked the Eibishter samcheinu, right? Kotzker says there's no din simchah. Why? Because Shabbos, as we're soon going to learn, is a yom of teshuvah. It's really a day to do teshuva. We don't fast on Shabbos because Shabbos is oneg. It's brought down in the Mishnah Berurah that Erev Shabbos, people fast all the way till Shabbos. It's called a taanis tzaddikim. The reason the Mishnah Berurah brings is so you should be hungry and eat the seudah l'ta'avon, with enjoyment and not be full coming into Shabbos. Yet, if you look at the mekor for this taanis tzaddikim, for example, the Kaf HaChaim brings it, is really because you're supposed to fast for teshuva. You do teshuva on Shabbos, and you're supposed to come into Shabbos with the teshuva. Can't fast on Shabbos, and also you need to come into Shabbos with teshuva, so you fast as teshuva. That's why it's called a taanis tzaddikim. Shabbos is a yom teshuva. It's a day of teshuva. Therefore, Shabbos is not a day of extreme simcha, because you need to do teshuva, and teshuva needs that a person should feel somewhat broken, somewhat not exuberant. It's a time of teshuva. Teshuva means a certain seriousness, a certain... So it's a balance. It's an interesting balance. And therefore it's not what? A day of simcha. That the reason why it's not a day of simcha is because, vayev d'nefesh. Shabbos comes with the hergeshim that we're actually missing the ultimate hashra'as haShechinah, the ultimate Shabbos, yom shekulo Shabbos u'menuchah l'chayei olamim. Shabbos, menuchah, chayei olamim in the future. That's samcheinu Hashem Elokeinu b'Eliyahu Hanavi avdecha, malch... Eventually, we will have this menucha, the shleimus, the completion. But right now we're somewhat ach, sheb'soisei, somewhat broken. Mameila, it's not a full day of simcha. And we ask, samcheinu, we ask, b'nechamas Tzion hareinu b'nechamas... because it's not fully a day of simcha, because it's vaye'ovd hanefesh, the day that we are longing and missing. What are we missing? What do we need nechama for? For the full nefesh, the binyan HaMikdash. Ach, acha sheb'soisei tishmoru now means that even the Shabbos, there's somewhat shevira, there's somewhat—and we're going to show this in all the Rishonim and Acharonim—Shabbos is not... it's an interesting balance. It's a day of oneg and happy, but not fully simcha, because the Yid on Shabbos starts to feel and have a taste of the neshama, of the hashra'as haShechinah, and then he starts to bank. Yid is... and he starts to long. You're missing. There's a pain. You miss the Shechinah.

Mikdash, Mr. Binyish levels. You do have the famous zemer, Shaloshudes was, it was authored by the Arizal. Bnei chalah, nechsifin, l'mechzei ziv d'zeir anpin. Bnei chalah, what are the bnei chalah? The heichal. Like we spoke, the Shabbos, the Yid sits by his table, it's like the heichal. Bnei heichalah, nechsifin, that they long. It's beintzach. They need, they need to be consoled. Bnei heichalah, nechsifin. They long l'mechzei ziv d'zeir, to see this shine. In Yedid nefesh, like we mentioned, ki zeh kama nichsof nichsafti, lirois meheira b'siferes uzecha, nafshi cholas ahavasecha. We say in Yedid Nefesh, as I mentioned before, the nefesh is not fully b'menucha, in peace with itself. It's called choli. It's longing. It's longing because it's missing that kesher, the dveikus, the hashraas haShechinah that we had in the Mikdash. And as we ask, Kel na, refa na lah, b'hareis lah noam zivecha, to see this beauty, noam zivecha. So much about the ziv of the zeir. Zeir anpin means the Ribbono Shel Olam's face, ziv. In the Mikdash we saw, k'derech sheba lirois. Right, we go three times a year. What was the oleh regel? Moyl regel is, a Yid came liro'os, to see, es pnei Adon, to see Hashem's face. We saw the Ribbono Shel Olam's face in the Mikdash, and we miss it. L'mechaseh ziv, to see that shine, the glory of zeir anpin, the Ribbono Shel Olam's face. Baal HaTurim, Vayechalu likim bayom hashvii. What does vayechal simply mean? To end. Vayechalu likim, vayechulu hashamayim, it's all ending, vayechal. Zogt the Baal HaTurim that there's a different translation to vayechal. It's kilayon, it's longing, and that's why Shabbos is called chemdas hayamim. Chemed means I long it, I desire the day, I can't wait for Shabbos, kilayon. The pasuk, like we said before, nichsafah, vegam kalsa, kilayon, kalsa nafshi. It's the same root word, and that's what the Baal HaTurim is saying. Shabbos comes with kilayon, it comes with kisufim, with longing. We learned in this week's parsha, as we did in Parshas Truma, that the donations to the Mishkan was zahav, vachesef, unechoshes. Zahav, gold; kesef, silver; nechoshes, copper. Yes, those are coins: gold, silver, and copper. But if you look at the Zohar and in the Rishonim, there are deeper meanings to all these things: zahav, kesef, and nechoshes. There's a deeper remez in each one of them. Zahav, the Zohar says in Tikkunei Zohar, is gevurah. It's red. It's fire, right? Every gold has gevurah, din. Kesef is white. It's ahavah. Zohar writes that kesef, ahavah, is the lashon of the pasuk by Yaakov Avinu, Ki nichsof nichsafti l'veis avi. Ki nichsof nichsafti l'veis avi. What is beis avi? My father's house. I long—Yaakov was saying that I longed to go back to my father's house, and that's kesef. And if you look at the Even Ezra, the Even Ezra, pshat says, zahav v'chesef. Chesef is kisufim, the longing. And as it says, Ki nichsof nichsafti l'veis avi. Hefsher kemin zagen that there's a deeper kavanah, there's a deeper meaning over here. Yaakov is the av of galus. The shevatim, the Rishonim, Avraham, Yitzchak, they were home. Yaakov had to go out into galus. The av of galus carries the avodah of nichsof nichsafti, longing to come back to beis avi, beis avi.

It means Yaakov's home, b'beis avi, could also mean, in a deeper meaning, the Beis Hamikdash. We find the Gemara in Brachos that the Rabbeinu Shel Olam bemoans churban habayis, and He says, Oy lai lebanim shegalu me'al shulchan avihem. The Beis Hamikdash, the shulchan, the mizbeach, is called shulchan avihem. So the avodah in galus, Yaakov's avodah, who is the av of galus, is ki nichsof nichsafti, the longing l'beis avi, the Beis Hamikdash. And this is what the Rabbeinu Shel Olam is asking from Klal Yisrael for the Beis Hamikdash: I want zahav, and I want kesef, I want the kisufim. That itself is the donation that the Yid gives to build the Mishkan, through his longing. Pasuk says, Kchu me'itam. HaKadosh Baruch Hu doesn't want something external; He wants you, a part of you. Kchu me'itam. What is the person? A person is his longing, what he yearns, ata das is der mensch, what he longs for and what he yearns, ata das Yisrael, that's who he is. That's his essence. That's his nefesh. As we're soon going to learn, the Nachmi b'brestlev says a meyredike taytsh: Nichsefa v'gam kalsa, that is nafshi. What is the nefesh of a Yid? It's his kilayon, it's his kisufim, his yearnings. The Rabbeinu Shalom vil, their pnimiyus, me'itam. Who are you? I want to bring, I want you, a part of you. What is you? Kesef, the kisufim, the yearnings and longings, the nichsafah, gam kilsa nafshi lechatzros Beis Hashem. You see clearly that there's a chiyuv and a din and avodah of nichsafah v'gam kilsa, that you have to yearn for the Beis Hashem. Rabbeinu Shalom wants the Mishkan is built on the yearnings of Klal Yisrael. The toich, heratzon v'hahavel, the essence of ahavah on both sides. The Rabbeinu Shalom's ahavah to us, but yet the ahavah of the Yid. The dual ahavah is the nichsafah, it comes through in the yearnings, the ratzon. Nichsafah, that's what a Yid must have, nichsafah v'gam kilsa, and that's his nefesh. And as the Chofetz Chaim explains, the Beis HaMikdash is nefesh Yisrael. That's what it is. Because what is the Mishkan and what is the Beis HaMikdash? It's the kilayon. It's the longing of every Yid. Every Yid is, Va'areinu b'nechamas Tzion. We long for the Beis HaMikdash. It's in every one of our tefillos. It's the focal point of all the ratzon and yearning that a Yid has. Once saw a beautiful pshat from an early Kadmon. Dovid HaMelech says, Tov li Toras picha me'alfei zahav vachesef. Torah is better to me than all the gold and silver. First of all, what's the chiddush? She'ein Torah is better. Torah is the best. ... Torah is the best. What's the question? What's Dovid being mechadesh? And even more in pshat, if it's better than zahav, then it's definitely better than kesef. Self-understood. If it's better than zahav, then it's better than kesef. Kesef, like we say, means kisufim, the yearnings. Zog Dovid HaMelech, Tov li, Torah is better to me than all the yearnings of the world. Imagine what a people yearn for. You would fill in the greatest ratzonos, the greatest yearnings that a person—it's endless. Tov li, Torah is even more than kesef, all the kisufim that a person has in this world. If you notice, Shabbos is called a kallah, kallah. Likras Shabbos, we go pnei kallah, to see the kallah. Why is Shabbos called a kallah? It has to do with kallsa, kallah. Why even is a kallah called a kallah? Why is a bride called a kallah? Because the chassan—

has kilayon, chemdah, he yearns for the kalah, and therefore, as they state in sefarim, that the kalah is called a kalah. The root word is kaltzah. And that's how Shabbos is kalah. Bo'i Shabbos, Malka, is likras kalah. Why the kalah? Kalah is based on the Shabbos is vayechulu, like the Baal HaTurim says, kilayon, and that's why it's likras Shabbos. You got to go out and greet the Shabbos in anticipation, in yearning. If you notice, if you'll notice that the halacha of Shabbos, as we're soon going to mention, is not just in hashkafah that you need to look forward to the Shabbos, but it's also a halacha. As we'll soon later are going to point out from a Rambam, based on a Rambam, the Rambam says that for Shabbos you have to be yoshev u'metzapeh. You got to sit and await the Shabbos, awaiting, kilayon. If you, the Brisker Rav, it's ידוע that the Brisker Rav would sit on the porch after he got ready for Shabbos, awaiting, awaiting. That's the likras kalah, to await the Shabbos. We spoke that Shabbos is a time of teshuvah. L'choirah, you can't really do teshuvah on Shabbos because you can't mention avonos. You can't really mention sins on Shabbos. So how is Shabbos connected to a day of teshuva? Rabosai, efsher k'menzogen, and we can explain: teshuva has many aspects to it. Of course, one is to clean up the aveiros. But there's a part of teshuva which is literally shov, that the person comes back to the Ribono Shel Olam. He reconnects to the Shechina, and the longing of wanting to come back is the teshuva of Shabbos. Shabbos is the avodah of shov, to return to the hashraas haShechina that he got disconnected from. The egel, we got disconnected. The Shabbos is the tikkun. The Shabbos is there to bring back that hashraas haShechina. It returns us to the Ribono Shel Olam, to the hashraas haShechina. The mekor that Shabbos is a day of teshuva is Adam HaRishon. Chazal tell us that Adam HaRishon, he was thrown out of Gan Eden. He meets Kayin. He says, Kayin, what happened? You killed Hevel. You're walking around. I did teshuva, and nispasharti. I worked it out through teshuva. Says Adam HaRishon, had I known this great, this great avodah of teshuva, this great present called teshuva, I would have done teshuva, and I would have been able to stay in Gan Eden. And on this was nisaken, was authored, Mizmor shir l'yom haShabbos, the song. The zemer of Shabbos. What is the zemer of Shabbos? A zamer. What is the zemer of Shabbos? The longing to go back to Gan Eden. A person does a chet, he's thrown out of Gan Eden. He's thrown out, as the pasuk says, Vayeitzei Kayin milifnei Hashem. Literally, there's a richuk, there's a disconnect. Teshuva brings the person back into Gan Eden, into the hashraas haShechinah. Mizmor shir l'yom haShabbos, the song of Shabbos. What is the song of Shabbos? It's the song of returning to the hashraas haShechinah. Shabbos, we know, is called me'ein Olam Haba. What is Olam Haba? The Rambam in the end of Hilchos Teshuva tells us, Olam Haba is tzaddikim yoshvim v'nehenin miziv haShechinah. They sit, and they're in front of, and they enjoy the ziv, the zehir ampin, to see the Ribbono Shel Olam, to be connected to the Ribbono Shel Olam. That's Olam Haba. Shabbos is me'ein Olam Haba. And that's why, if you notice, the Rambam brings, when he talks about Olam Haba...

There was a taiva. There was a desire for Olam Haba. What was the desire for Olam Haba? The desire for Olam Haba is this kilayon, it's this nichsafah, it's this chemdas hayamim for the hashraas haShechinah. Like I tell you, we mentioned before that Shabbos, even in halacha, there's halacha of yoshev u'metzapeh, like the Rambam brings, you need to sit and await, long for, for the Shabbos. And as the Brisker, I said from the Brisker Rav, he would sit at the porch and he would await, and that's likras kallah, to go out to greet the Shabbos. It's a way of showing nis'aveh, chemdah, kilayon, all the expressions of yearning and desire and looking forward to. The Gemara tells us that any time during the week you find a certain delicacy, you should say it's for Shabbos. What's the pshat? You got to always long for and look forward to, for the Shabbos. In the zmiros, like I tell you, what is the zmiros of Shabbos? The zmiros of Shabbos is Mizmor shir l'yom haShabbos, to come back to the Shechinah. In Kol Mekadesh Shevi, one of the stanzas that we say is, Oyehavei Hashem, hamechakim bivnian Ariel. We await. Shabbos is about longing for the Beis Hamikdash. Sisu v'simchu k'mekablei matanah chalila. So on Shabbos we're happy because it's a me'ein, it's somewhat of the present that we had in the Beis HaMikdash, the Ribono Shel Olam's Shechinah. Shabbos is there to give us a taste, a substitute, a tachlif. We don't have the Mishkan; we're given the Shabbos. Chazal tell us Shabbos teshuvah is so strong that even if you do aveirah k'dor Enosh, mochlin lo, we forgive. What's the pshat? Gargeshmak, the way we're learning, Shabbos is the anecdote to the eigel. Eigel disconnected. We went after avodah zarah, we got cut off from the Eibishter. Shabbos returns us to the Shechinah, to the Ribono Shel Olam. So even if you do avodah zarah k'dor Enosh, which is the eigel, mochlin lo. The Shabbos, after eigel, the Ribono Shel Olam said first Shabbos and then Mishkan, because this Shabbos reconnects the Yid to the Shechinah that got severed through the eigel. And whatever people do during the week, all the other activities of the week that sever the person from the Shechinah, the Shabbos brings it back. Rabosai, kisufim. And that's the title of the shiur, and that's the focal point of the shiur. Shabbos comes with kisufim, with longing for Shabbos. But the truth is, there's a different translation. There's another translation to the word kisufim. Like I said, we mention it in many of the zemiros, right? Ki zeh kamo nichsof nichsafti, ko echsof noam Shabbos, the famous heilige niggun from the Karliner Rebbe, zchus yagen aleinu, heartwarming, beautiful niggun, ko echsof, which neshama doesn't melt when they sing ko echsof, heilige niggun. What is ko echsof? Longing. Pashteitzach, a Yid has hisragshus when he says ko echsof, when he says Bnei chola d'chsifin, when he says ki zeh kamo nichsof nichsafti. Yes, longing. But if you look at the mefarshim, there's actually another translation to the word kisufim. In Lashon HaKodesh, kisufim means longing, but in Aramaic, kisufim means embarrassment. Famous Zohar: Why are we here in this world? Nahama d'kisufa. Nahama d'kisufim means bread of embarrassment. The Ribono Shel Olam wants to give us Olam Haba. If we didn't earn it, we'd be embarrassed. We got it as a gift. When you earn it, then you're proud and you are happy with what you have.

If not, al binahama d'kisufa, bread of embarrassment that was given to you as a hand-me-out. So kisufa means embarrassment. So which kisufim are we referring to? The kisufim of longing for the Mishkan, for the השראת השכינה in the Beis HaMikdash? The Zeir Anpin? Or is it kisufim, embarrassment from the Zeir Anpin, from the Shechinah? Which one is it? So you'd say avadit means kisufim of longing for the Beis HaMikdash. Rabosai, sign the Litvishe literature, the Litvishe Torah, as well as in the Sefardishe Torah, and as well as in the Chassidishe Torah, even on Shabbos, the kisufim comes with the concept of busha. It's not only kisufim, longing, but it's also busha. The Noidah B'Yehudah, the Tzlach in his drashos writes, Shabbos, of course, the oisiyos are Shabbos, but it's also oisiyos tashuv, like we spoke, teshuvah, and it's also oisiyos boshes, embarrassment. Embarrassment? Shabbos is about embarrassment? What's the embarrassing part of Shabbos? The Chida writes in Kisei Rachamim, Maseches Kallah, perek beis, halachah daled, Bereishis. Bereishis is oisiyos yarei boshes, fear and embarrassment. It's also oisiyos boshes, Shabbos, boshes. What's the connection between boshes and Shabbos? Shehayarei hu anav. U'memeila haShechinah shoreh boi. The boishes is from the hashraas haShechinah that you have, because you're an anav. Why are you an anav? Because you realize that you've done chatoim, so you're humble. You're humble, you have hashraas haShechinah. So it's actually the same thing. The Shabbos, the teshuvah, and the boishes is really all one thing. In Siddurishel Shabbos, the famous heilige Chassidishe sefer, he writes that you have to prepare yourself for Shabbos. How do you prepare yourself? By doing teshuvah. And if you do that teshuvah, you'll have kisufim. The kisufim, the longing of Shabbos, those motions, those feelings come when a Yid is doing teshuvah. And what is teshuvah? That he has busha. And what is the busha? He starts having hashraas haShechinah, and he starts feeling, I'm missing. I have busha from it. I lack, and therefore I'm boish, and therefore I have more hashraas haShechinah. I do teshuvah, and then I have kisufim for Shabbos. It's all connected, rabosai. Ki zeh kama nichsoif nichsafti, nafshi cholas. I'm not 100%. I have to do teshuvah. My neshamah is not—it's vayov the nefesh. My neshamah is not complete. It's still cholah. It needs to do teshuvah. It needs to be more l'ha'aris noam zivecha. It needs to come back closer to the Ribbono Shel Olam. So that's where the busha and the teshuvah and the Shabbos and the longing for Shabbos are all connected. Sfas Emes brings down. A very interesting pshat. Parshas Mishpatim, Ki yiftach ish bor. A person's going to open up a pit. What is the pit? So pashut means a pit in the street, and an animal falls, mazik mamon, you have to pay mamon. In Zohar it's brought down that this is all an analogy to ruchniyus. Ki yiftach ish bor, he opened up a bor, which means his yetzer hara made a bor for his yetzer tov, and the yetzer tov fell in. A person falls in. Zokt the Sfas Emes, so then what is kesef yashiv l'ba'alav, that he needs to return money? And the answer is, ba'alav, the owner is the owner of the neshama, the Ribono Shel Olam. So how do you bring back yashiv? How do you return the neshama that fell into the pit of the yetzer hara? How do you bring it back to ba'alav, to the Ribono Shel Olam who created it, the owner of the neshama, Elokai, neshama shenasata bi, the Ribono Shel Olam, You're the ba'alim of my neshama. How do I return it to You in its complete form? And the answer is kesef yashiv, through kisufim, through longing, and through kisufim busha. Those two things together, kesef, everything we spoke about on Shabbos, the inyan of kesef.

Of kisufim, give that yashiv. You return that l'baalav, and that's vameisi alai, then the person has teshuva, and he's able to live. The Sfas Emes says, we know, shaveh kesef is k'kesef. What does it mean? In halacha, in simple terms, it means money, and shaveh kesef, something that's worth money, is like money. I don't have to return money; I can return something which is worth money. So what is it in the ruchniyusdike pshat in the parsha of boir? So he says, Sfas Emes, shaveh kesef, even a little bit of kisufim, a little bit of busha is k'kesef. It's like a full kisufim. Not everybody is capable of full-fledged yearning, b'shleimus, busha, teshuva. So kesef yashiv, shaveh kesef is also—a little bit is like a lot. Efsher, rabosai, ani hakatan, maybe I could add a little bit and say, many times we need to do teshuva, the Ribono Shel Olam takes away our money first. Hinei HaKadosh Baruch Hu pogea b'nefashos techilah; first He takes away the money, and the money becomes kofer nefesh. But then there's another way how to take care of kofer nefesh, how to fix our nefesh, how to do a teshuva for our nefesh, and that is shaveh kesef, the kisufim and the bushes that a person has is k'kesef sometimes instead of the money there. Sometimes the Eibishter will take away the money. And sometimes Rabbeinu Shalom will say, you know what, shaveh kesef, the busha that you go through, and the kesef, the kisufim that you have to come back and to do teshuva and to learn Torah, to me it's so chashuv, and it's kikesef, as if you paid money, and that will be your teshuva. Yaakov, I think it's a mayridike deher. Shaveh kesef. Kesef is kisufim, is kikesef, like money. We see it's for the Mishkan. That's what the Eibishter wanted. The Eibishter wanted the anav, the humble, as ani daka. The Rabbeinu Shalom rests the one that's humble, the one that's koisef, his heart is longing for the Rabbeinu Shalom. That's where the hashraas haShechinah is. A person wants the Rabbeinu Shalom to rest b'sochoi, humble, broken, lev nishbar v'nitkeh Elokim lo sivzeh. Kisufim, longing, feelings, emotions, hergeshim for the Rabbeinu Shalom and hashraas haShechinah. There's a story from the Baal Shem which moved me very much. I contemplated a lot, I think about it a lot. It's a beautiful deher. One of the zmiros Friday night that we say, it's the last one in the list of all the zmiros, maybe not exactly the last one, but in the middle, Yom Shabbos Kodesh Hu. It's written by Yoines and Chazak, the mechaber, Yoines and Chazak. It's one of the zmiros. Yom Shabbos kodesh, asher shemrei v'al yain zichreihu. In there we sing and say, Habasar, yayin v'dagim. Shabbos, you need basar, yayin, and dagim. You need meat, wine, and fish. V'al yechsar b'tanugim. We shouldn't be missing any of the delicacies, the oneg, things that bring us pleasure on Shabbos. So simply it's saying is, the halacha, the halacha is you need to have everything. Or maybe it's a tefillah, al yechsar. It shouldn't be missing for us. Two ways to translate. Either it means you should have everything on the table. Don't be karg, cheap. Everything should be on for Shabbos. Or al yechsar, we shouldn't be missing. It's a tefillah. It's a bakasha. The Baal Shem, singing this, said these words with a krechts, with a nigun of somewhat broken, Oy, oy, al yechsar b'tanugim. Chassidim hear this and they say, Rebbe, nothing's missing on the table. It's a beautiful tish. We have everything we need. Why would you krechts? Why would you bemoan when you say al yechsar?

In the Tanugim, and he explained as follows. He says the zmiros of Shabbos as the tefilos of Shabbos are a very complicated balance. Remember, we spoke about this balance, and that's—this story means so much to me. It opened my eyes to a lot of what I said in the shiur. This is a very difficult balance, says the Baal Shem. On one hand, Shabbos is a day of simcha, a day of happiness, and the zmiros have to portray that upbeat happiness. But there's also a theme in the notes of the zmiros of Shabbos and the tefilos of Shabbos of kisufim and longing of something that we're missing, and that is the Beis HaMikdash and the hashra'as haShechinah in all its glory. So it's a very difficult balance. The niggun, the nusach has to be upbeat. We have hashra'as haShechinah, the melachah is here, and at the same time, we need to have that oy, that—and the Yid's tefilos during the week actually are a combination of both. Tefillah is positive and upbeat, but yet longing and missing and tachunim. V'al yechsar. We ask that we shouldn't be missing this balance on Shabbos when we sing, because ta'anug—what is the ta'anug on Shabbos? V'saneg al Hashem. We should have ta'anug with Hashem, the tefillah, the zmiros, v'al yechsar. It shouldn't be missing. I see in Meredike amkus, meredike depth in the hergeshin the Baal Shem Tov had on Shabbos. You know, there's amkus in machshavah, but there's amkus in hergeshin. Baal Shem had this amkus, this depth of hergeshin on Shabbos, the happiness, yet the missing, the longing, the yearning for the Ribono Shel Olam and the hashraas haShechinah. You know, it's very hard to explain to somebody oymek in hergeshin, deep feelings, deep-rooted yearning, what the nefesh is nichsafah v'gam kalsa. My zeide and baba always said a zog from Europe: Di vos farshteyen, darf men zey nit zogn. You don't have to tell them, those that understand. Un di vos farshteyen nisht, those that don't understand, that kein zogen ist helfen; it won't help. This oymek of hergeshin, the hidden felt on Shabbos, the kisufim, it's hard to explain, but it's there, and it doesn't need to be explained because every Yid has these hergeshin. I'd like to end with a vort on Parshas Shekalim, as it is Parshas Shekalim. What is shekalim, and why is it on Shabbos? You can't even give shekalim on Shabbos. Yet we make a whole big thing about the shekalim, shekalim, shekalim. It's about giving money to the Beis HaMikdash. We have so much yoitzrus about the shekalim. What is shekalim? And you can't even give shekalim on Shabbos. So why is it connected to Shabbos? A pshat has a lot to do with the Shabbos, Kriyas HaTorah on Shabbos. It's the time and place that people come together. Mashmi'im al haShkalim, we announce the shekalim through the Kriyas HaTorah, and that becomes Shabbos shekalim. But it's not really connected to the Shabbos then. Pashtus, al haSfarim vet gebracht, the parshiyos are somehow connected to the parsha of the Shabbos. What is the Shabbos? Why is it Shabbos? What is shekalim, rabosai? I give a machatzis shekel. Everybody knows the famous pshat: machatzis, my half and your half together makes a whole. Maybe, rabosai, we can come and say, you know what machatzis means? Half, because I'm missing the other half. Every time I give a machatzis, what's the other half? And the answer is, the other half is the Ribono Shel Olam, because the ahavah is I have half and you, right? The ahavah of my ahavah and the Ribono Shel Olam's ahavah together, it becomes ahavah. When a person gives money, he's only doing half of it. The rest is the Ribono Shel Olam. Hashem lo yivneh bayis shav, amluvonav boi. The Ribono Shel Olam comes in to be mashlim, to complete. You're only giving a prutah, a half a prutah at best, not even a whole one.

Because the Ribono Shel Olam does the rest. So every time you give a half, who's giving the other half? It's the Ribono Shel Olam. That's the matbea shel eish. That's the shekel hakodesh, your half with the Ribono Shel Olam together. So why are we talking about shekalim? We don't even have a Mishkan, and the answer is, Ribono Shel Olam, we're giving our half. Now we're waiting for You to come. It's a way of longing and showing, Ribono Shel Olam, we can't wait for the Mishkan. We're already giving the shekalim, the half today, so to speak. We're already doing our part today. We're waiting now. B'kisufim, b'chilayon. We're waiting for You to do the other half. Yeah, we're waiting, and it has to do with the Shabbos, as I see clearly in the Yotzer. Eshkol. Ivu taavas kol nefesh. Taiva. Ivu taavas kol nefesh. It's the longing of the nefesh. What? B'tzilo chimadti, to sit in the shade of Hashem. I am chomed, I desire. Chemdas hayamim, sheves, to sit, the Shabbos, sheves. Mitzoi nefesh va'yinafash. Bikashti v'lo matzasiv, u'patzti b'tefesh. I search Hashem. I'm waiting for this Mishkan. The Shabbos is the longing, and the shekalim is part of that longing. It's the beauty and the depth of Shabbos, parshas Shekalim, Ribono Shel Olam. We're giving our shekalim. We're waiting now. B'tzilo chimadti, sheves. Mitzoi nefesh va'yinafash. It's all the yesodos of Shabbos that we're longing, that the Mishkan, the Mikdash, which is the ultimate of the Shabbos. It's the yom shekulo Shabbos u'menuchah l'chayei olamim, and the Mikdash and the Mishkan that has that hashraas haShechinah. Bikashti v'lo matzasiv. It's all about looking and desiring and waiting with anticipation for the day and moment sheyibane Beis HaMikdash b'mheirah b'yameinu, and we'll be zocheh to the hashraas haShechinah b'Ziv Zeir Anpin. You've just experienced another Torah class, brought to you by TorahAnytime.com.