Betzalel and the Mishkan: Klal Yisrael’s Love for Hashem and Hashem’s Love for His Children

Transcript

This Torah class is brought to you by TorahAnytime.com. Gedole pekudei sometimes. It's not Gedole pekudei, but basically Vayakhel Pekudei has one theme, and that is a chazarah about the avodas, haMishkan, the keilim, all the work that was put into building a Mishkan, to the detail. So we have in Parshas Terumah, Tetzaveh, how to build it, and in Vayakhel Pekudei we have a chazarah, iber mit iber, mit nachamo, mit nachamo, every prat and every nekudah, the way it was done. Kiadua, that's the kasha that all the mefarshim ask. Avos, dafka min hachazarah, iber mit iber, mit nachamo. It could have been taken care of with one pasuk: Vayaasu bnei Yisrael ka'asher tzivah Hashem es Moshe. That's a dochtel shaila. Once you know that every ois in the Torah, there's no such a thing as an iber ke'ois. There's no such thing. Every ois in the Torah, Chazal darshen, Chazal learn out from it, to the point that the Gemara speaks about arichus in Parshas Bereishis, and the Gemara says yafah sichasan shel avdei Avos, an explanation to why do we have such a long... Out, explained to the detail in Parshas Bereishis, the stories of Parshas Bereishis. Yet we don't find in Chazal why Vayakel Pekudei is needed to chazer over again and again. Avodas HaMishkan. Avodas HaMishkan, shteit shein, it's in Terumah, it's in Tetzaveh. A vos darf men dechazarah? So there's many terutzim, many pshatim. Over the years, I'm sure you heard terutzim. I would like to share with you something that I was thinking about this past week. I mean, that's often, afen gedank. It's on my mind this week, I'm thinking about it. And I would say a mahalach like this, chaveirim. You know, in the beginning of Parshas Pekudei, we finally get to understand Betzalel, why he's called Betzalel. His name comes up many times, beginning the parshiyos. But in Parshas Pekudei, perek Rashi goes into detail of, Why was he called Betzalel? So Rashi brings the Chazal, it's a Gemara in Brachos, daf nun hei: אשר ציווה, עושה משה; אין כתיב כאן, אלא כל אשר ציווה ה' את משה, אפילו דברים שלא אמר לו רבו, הסכימה דעתו למה שנאמר למשה בסיני. כי מה שציווה לו בצלאל לעשות תחילה הכלים, ואחר כך משכן. It's not exactly what Moshe told Betzalel. It was the way the Eibishter told, asher tzivah Hashem, which is also not so poshut, because the truth is Moshe repeated what the Eibishter said. So later Rashi addresses that: Why, did Moshe change what the Eibishter said? No, avadah nisht. But the way it was taught to Betzalel was first you make the keilim, and then you make the bayis. You'll create the outside, the exterior, the home. And he says there's a reason for it. What's the reason? Kach shamati מפי הקדוש ברוך הוא. This is how the Eibishter gezogt. Hat Betzalel gezogt? Vos? Nah. That's what the Eibishter told. I have another mahalach. I think we have to first build the bayis, and then we'll put in the keilim. אמר לו משה: בצל, קל היה. Oh, you made it. Ah, gevaldik, you mamish, בצל קל, in the shadow of the Eibishter, gevaldik. כי בוודאי כך ציווה לי הקדוש ברוך הוא. What do you mean? Moshe didn't understand what the Eibishter said?

This is not fitting in this Chazal. Moshe made a mistake? I don't know. I mean, this is one of the Yud-Gimmel Ikkarim, that if anybody claims that what Moshe said was not mipi HaKadosh Baruch Hu, is a heretic, kofer b'Torah, and he's ein lo chelek l'olam haba. Is Rashi ein lo chelek haba? Is the Gemara ein lo chelek...? Something is wrong over here, rabosai. What does it mean? And lemaaseh, v'chein asah: hamishkan techilah, v'achar kach asah keilim, brachos nun hei. That's the maaseh, a Gemara. So b'tzel Kel et fashtanen, and Moshe demazeg gezogt, un er zogt nein, so nit azoi, un er iz gerecht. He is right, and therefore you are b'tzel Kel. The Ramban, interestingly, I don't know, he doesn't bring the Chazal the way the Chazal say it. And the Ramban seems to say, actually, that Moshe was mitzaveh Betzalel to make the bayis first a little bit. I'd read you a lashon of the Ramban. I'm not going to work much on this Ramban because it needs a lot of arichus, and I would say over Shabbos it would be a good idea to go through the Ramban. The Ramban is in perek chaf hei, in the beginning of Parshas Terumah. V'hinei ikar hacheifetz baMishkan hu makom menuchas haShechinah, shehu aron. So actually, the most important part of the Mishkan is the aron, kemo she'amar, as even the pasuk says, V'nosati chama al hakapores, al kein hikdim ha'aron. So actually, the first keli that needed to be made was the aron. Ki hu muftan b'ma'alah. Maaseh, the aron is the greatest part of the Mishkan. And since it's the greatest part of the Mishkan, it was supposed to be made first. And then, וְשָׂמַךְ לָרַעַי נָשׁוּלְחָן וַמְנוֹרָה, שאין כלים כמותו. Good, Arichus, what he means by this. Does he mean that the keilim were needed because the aron, the aron has to come with the keilim? Yes, no, Briskerov, rabosai, please go speak to the Bnei Torah. They have a lot of Torah on this Ramban. There's a lot of Torah on this Ramban. But he does say something interesting. וְיֹעִל לָעִנְיָן הַמִּשְׁכָּן שֶׁבַּעֲבוּרוֹ נַעֲשָׂה, אֲבָל מֹשֶׁה הִקְדִּים בְּפָרָשִׁיו וַיַּקְהֵל אֶת הַמִּשְׁכָּן וְאֹהֶל וְאֶת מִכְסֵהוּ. He forgets that Moshe told him differently, you know, to first make the keilim and then the bayis. But he ignores that. He says, אֲבָל מֹשֶׁה הִקְדִּים בְּפָרָשִׁיו וַיַּקְהֵל אֶת הַמִּשְׁכָּן וְאֹהֶל וְכֵן עָשוּ בְצַלְאֵל, לְפִי שֶׁהוּא הָרָאוּי לְקַדֵּם בְּמַעֲשֶׂה. It should have been made first. That's not exactly what the Gemara says, rabosai. It's an interesting Ramban. Al kol panim, you see an interesting machlokes. Were you supposed to make the keilim first? Were you supposed to make the bayis first? Moshe Rabbeinu understood from the Eibishter one thing, and then Betzalel says, No, I'm not listening. I'll do it the way I understand it. Oh, Moshe says, Good, you're saying good. Zogs gut. Rabosai, something, something needs to... What Moshe thought, what the Eibishter, the Eibishter said, ma Betzalel disagrees. And you know what else is very interesting? The great chochmah, yeah, Betzalel, Chazal say, ממש unbelievable, בצלאל. What's the Betzalel? The Betzalel is that he did it b'chochmah, yeah. I have a shaila, ha'beisai. What was the reason that he made the bayis first? Because kach minhago shel olam. This is contracting. This is contracting. This is the way—it's not in the Rashi, by the way. It's in the Gemara. The Gemara uses the lashon, kach minhago shel olam. Maybe it is in the Rashi. No, Rashi says, minhago shel olam לעשות תחילה בית. Tell me, you hear, the Eibishter said, da zei tzutan, and he tells the Eibishter, I'm sorry, you know, I'm a contractor, you know, listen, you know, I spoke to—I went to contracting school, and in there they taught me, nit azoi. ... minhago shel olam. And this is the way you do things: you build a house and then you put the keilim. And if you do it for character, no, that wouldn't work. I mean, you can't have the furniture before the house. Aber vos me? What does he mean, bichlal?

So these three shailas, rabosai, are famous shailas. Two of them the Zera Shimshon already brings. He says he doesn't understand what it means that the Eibishter said one thing and then Moshe ... Why did he do it? What's the whole shakla v'tarya? The second shaila is, Un oyb azoy, it's minhag Yisrael shelolam, where's the chochmah? ... It's unbelievable. And the third shaila, famous shaila, I think Rav Schwab speaks about the third shaila. Imagine you tell the Eibishter, I think different, because contracting school taught me differently. Well, he doesn't use the contracting school mashal, but you got the idea, rabosai. Mir darf zach a mahalach, rabosai. So if you look at the Zera Shimshon, he says a whole arichus for the keilim was, the bayis was, if you had the Beis Hamikdash without the keilim, if you had the keilim without the Beis Hamikdash, gantze shakla v'tarya. You look there, it's a whole mahalach. Rabosai, I would say a very pashut thing, okay? And this I would love to share with you because I believe that sometimes people know so much that they don't know simple things, simple zaken. That's what happens. We're so involved with such ... sheim haTorah, huh? I once took a ... from a big Rosh Yeshiva. I was so prepared with all the Torah on the Tosafos. I'm so prepared. I could say the name. It was Rav ... Reb El Yishrei. I took it to ... by Reb El Yishrei, okay? I was 14 years old. Reb El asked me on a Tosafos in Kesubos. And I was answering him every shtikel Torah on the belt, because I knew them all. The Baal Yeshvei looks at me and he goes, Farfeisht bichlal nisht vos der Toisfos zogt. Ich freg dir, vos zogt Toisfos, nisht vos du host hoybed tzu zogn fun Toisfos nisht? And he was screaming, and he was yelling. I was 14. It wasn't an easy techachah to be mekabel, but I learned a big yesod in life. Sometimes, with all the Torah, we overlook pashte zachin. And then, over the years, I remembered my zeide actually told me this from the Chofetz Chaim. My zeide told me that the Chofetz Chaim, if you notice, he always learned pashut. Everything was mit a klarkeit. The Mishnah Berurah, it's pashut, to the point that people don't even realize till after they learn the Mishnah Berurah, the Biur Halachah, and everything, the ge'onus and the gadlus that's in this Mishnah Berurah. My zeide told me that he heard clearly from the Chofetz Chaim—the Chofetz Chaim told him—that this is a mahalach that he was mekabel on himself at age 13, 14, that he once took a bechinah by an adam gadol. And the adam gadol was a teacher, and he missed the pashut pshat. He didn't know the pashut pshat in something. He said, Shtelt zach far mit kumen in himmel, der Ribono Shel Olam fregt: Hapashut pshat in a Gemara. What are you going to tell him, this and that? He was mekabel on himself from then on, first we get pashut pshat, and then we'll worry about the inyonim gevohim. My zeide told me over to me, he said that this was where the Chofetz Chaim got his whole yesod: pshat. Fir daf visen pashut pshat. So, a Beis Ha... if you ever ask somebody, what is the Beis HaMikdash? What is it? What is it? So I'm sure he could tell you 50 different things. The Rambam addresses the shaila clearly: what is the tachlis, the yesod of the Beis HaMikdash? And you should teach this to your children. And that is, says the Rambam in the beginning of Hilchos Beis HaBechirah, mitzvas aseh laasos bayis laShem. First thing is, you got to make a house for the Eibishter. You know where this comes from? Because the Eibishter asked, He wants a dirah b'tachtonim. He wants a house. The Ribono Shel Olam is looking for real estate, literally. Dirah b'tachtonim. That's what He wants. He wants a house. He wants a bayis. Just like everybody who grows up is dreaming about a house, the Eibishter had a dream. Avi lashdut. This ma'amar, it's Chazal. Edor b'tachtonim. Laasos Li bayis dirah. I want to have a home. Okay. Muchan lihyos makrivin bo korbanos. In this home, it should be a place that we're going to be makriv korbanos. The next thing is...

Chagigah eilav shalosh pe'amim, that we're going to go aliyah l'regel three times a year, like it says in the pasuk, V'asu li mikdash, u'kvar nisparesh baTorah Mishkan shel Moshe Rabbeinu. Good. So we have three objectives in the Beis HaMikdash. One is bayis laShem, one is sheyihyu muchan l'korbanos, and the other one is chagigim eilav, that we should go aliyah l'regel. Habayis — you know what I think these three nekudos are? I'll explain. The Ribbono Shel Olam wants bayis. One der bayis is Beis Hashem, with kavod, u'sifares of the Melech. The Chinuch speaks about it all the time. Why is there neiros and why is there shomrim? You know, there's shomrim in the Beis HaMikdash. What were they being shomer? It's in Mesechtes Tamid, b'chav daled mekomos, haKohanim shomrim. What are they watching for? Anybody know what they're watching for? So some Rishonim say they're watching for stealers. There's expensive stuff in there, and it was out in display, so they had to watch to make sure nobody steals. The Rosh, the Rishonim learn like this, so in order of Mesechtes Tamid. And they say, kasha, ein aniyus b'makom ashirus, let them steal, big deal, we'll replace it. It's a whole tumul in the Rishonim. We're not learning Mesechtes Tamid now, but most Rishonim learn that the shmirah is kavod Beis HaMelech. Just like l'havdil, havdalos, you have a guy with a big hat standing in front of the Queen's palace, ... Watching nothing. ... Kavod malchus, yeah. Better off if he probably would not let any. Maybe they're watching because they don't want people to know what's going on over there. It's probably also true. But al kol panim, in the Beis Hashem, the idea was kavod hamelech. It's the Ribono Shel Olam's palace, dira b'tachtonim. What about the korbanos? Now, the korbanos, avada was a nachas ruach to the Eibishter. But the yesod of the korbanos, rabosai, was for us. The korbanos was lechaper al avoneihem, and it was through the korbanos that we had a kesher with the Eibishter. So the bayis Hashem was meant really for us also. Okay. Then there's a third part of the Beis HaMikdash, and that is that we're able to join together with the Eibishter three times a year, a meeting place. Eileh chagigim, like it says in the pasuk, V'voi kol Yisrael liro'os es pnei Hashem, and we darshen liro'os, l'hera'os, to be seen, to the point that if someone is blind with two eyes, the Gemara Chagigah says he's patur from oleh regel, because just like the Eibishter who sees him with two eyes, he has to see with two eyes, because we darshen liro'os, liro'os. What's the pshat? Say a pashut. The Eibishter says, Kind mayne, ich vil kuken af dir. When the Rebbe does those cooking of mir, and we should both have the same reiach. Same way you come here, and I look at you and I chov hanoas dir zen, you're coming to see me. It's eglav the kesher. Chagigim eglav, three times a year, they were chayav to come to it. So we have three objectives in the Beis HaMikdash. One is Beis Hashem. The other one is to do the korbanos. And the third part is that the Eibishter and Klal Yisroel unite three times a year, liro'os lehareis. I believe, I thought about it for a very long time, the Eibishter, when he was metzaveh the Mishkan, his bias came second. To him, to the Ribono Shel Olam, it was about the keilim, the avodah, the mizbeach, kaparas Klal Yisroel. But the Eibishter, the ikar, what the Eibishter wanted, the Eibishter wanted makom muchan l'korbanos. It was after the eigel, and the Ribono Shel Olam said—

I want a place where Klal Yisrael can have the kesher with me. So that's the Kelim of Beis. That's the Klei HaMikdash, the makom muchan. Betzalo, et tracht Eibishter, azoy vi Yidden. The Eibishter tracht Klal Yisrael, and the Yid tracht the Eibishter. So meileh, the bayis comes first. The makom muchan l'korbanos comes second. I remember my Rebbe, Rav Pam zatzal, once gave a Chumash shiur, and he said the chiluk between Terumah Tetzaveh and Vayakhel Pekudei: Terumah Tetzaveh is va'asu, that they should do. Vayakhel Pekudei is vaya'asu, what they did. And he had a whole shmooze about oimed v'oseh. That was the Rosh Yeshiva zatzal's shmooze, that from doing—he spoke about the Sinai, I remember—he said, Parshas Shabbos ba'menuchah, that it's not only vaya'asu, but va'asu; you have to follow through. And the Torah wants to teach us that they followed through. May I, and I'm sure my Rebbe would let, to use his diyuk, but to say pshat the way we're learning as talmidim: the Ribono Shel Olam's va'asu was one thing. But Klal Yisrael's vaya'asu was something else. What is betzalo? Betzel Kel, minhago shel olam. Your daf sach rabosai, what olam is betzalo referring to? He doesn't mean minhago shel olam in contracting. Minhago shel olam of the world, the creation of the world. The Ribono Shel Olam created the makom that he should have a dira b'tachtonim. That's what he means. He's going back b'tzalel into tachlis habriyah. Before the Mishkan, the dira b'tachtonim was the world. That's minhago shel olam. And then the Ribono Shel Olam created in the world for the avodah that was needed. This, habeisai, I believe, is the yesod of tefillin. You know what tefillin is? Tefillin is an interesting thing. We wear tefillin the Eibishter wears tefillin. In our tefillin it says, Mi k'amcha, mi kaShem, who's like the Eibishter, Shema Yisrael, Hashem Elokeinu, Hashem Echad. The machshavah and the maaseh. Many meforshim talk like this. The tefillin on the head is the machshavah, the hand is the maaseh. All the Yud's, machshavah and maaseh is the Eibishter. That's all He thinks about. That's all He's busy to do, and that's all that brings Him simchah in this world. The Eibishter wears tefillin, mi k'amcha Yisrael. Also, machshavah. I'm not sure if He wears tefillin shel yad; that's a good question. It's discussed that in the Rishonim. It's a big discussion in the meforshim. But that's also. Everything that the Eibishter did is around Klal Yisrael. With this, I believe that's pshat in the Gemara. The Gemara says that when a Yid is b'tzaar... The Rabbeinu Shleilam says, it's a Gemara brachos, Ki lani meiroishi, ki lani mizroi. Interesting loshon. I have pain in my head, and I have pain in my arm. What's the pain in the head, what's the pain in the arm? But there's a roish and a yad, and ki lani. And I understood that the pshat, Rabbeisai, is the tefillin shel roish and the tefillin shel yad. When a Yid is b'tzaar, the Eibishter says, Ki lani meiroishi, my tefillin shel roish. It's tovein the tefillin shel roish. It's tovein the tefillin shel yad. Where do we put on tefillin? B'zroa. That's where we put on the tefillin. Ki lani meiroishi, ki lani mizroi. Just like a Yid thinks and does, only the Eibishter, the Rabbeinu Shleilam is pum fakert, and that is the machlokes. Moshe Rabbeinu is coming and saying, you know, the Rabbeinu Shleilam wanted v'asu. Takke the keilim first, takke the mizbeach first. See, the Ramban learns it has to do with Aharon. Many want to learn Aharon is Torah, Torah is more ikar. There's a lot of Torah like that. But Rashi seems to say it's not do the aron, it's all the keilim. Medayek in Rashi, it's all the keilim. The klei haMikdash is for the avodah, and the avodah is...

Avodas Klal Yisroel. The Ribono Shel Olam says, All I need is avodas Klal Yisroel. That's all I'm looking for. You're right, okay, we'll make a bayis, we'll find the place to do it. Itzalel says, What's with the Beis HaMelech? דא ס'דאך דער עיקר. And the truth is, they're both true. That's called a Yid who lives b'tzel Kel. A Yid that lives in the shadow of the Eibishter. Where he goes, the Ribono Shel Olam... Hashem says, Hashem tzilcha. What's Hashem tzilcha? Hashem tzilcha means that the way the person behaves, that's how the Ribono Shel Olam... Tzilcha is a shadow. I would say a litvishe pshat, if I may. Hashem tzilcha. Wherever a Yid turns, he turns and he sees the Eibishter. He lives always in the shadow. A goy, he lives his life. The Yid lives Hashem tzilcha. Wherever he turns, at the Eibishter, he lives in the shadow. It's an expression in English, when a younger brother lives in the shadow of an older brother. A Yid lives in the shadow of the Eibishter, Hashem tzilcha. B'tzal Kel. All he thought about was the Eibishter. I once heard, I'm not going to say who it's about, a family member of mine, years ago went to the Steipler, and he told the Steipler, and he has a lot of tzaros. The Steipler was mechazek him with one thing. He says, Tell me, how do you think the Eibishter feels when you have this tzaros? Now, let me tell you something. The Eibishter is more b'tzaar than you are. The Eibishter is more b'tzaar than you are. And if the Eibishter is doing it, that means that He has to work hard to realize that it's for your tovah. And with this, I'm going to tell you a pshat that I heard b'shem Reb Shmuel Birnbaum, hafla v'fela. It might be one of the most beautiful things I have heard in my life. Trust me, I've heard a lot of things in my life. I've learned a lot of things in my life. The Gemara says, based on the pasuk, that tachas raglav was k'ma'aseh livnas hasapir. When they looked up to Shamayim by Matan Torah, under the kisei hakavod there was a sapphire stone. Says Rashi, what is the stone doing there? What kind of stone? Says Chazal, that stone the Eibishter put there to remember the shibud of Klal Yisroel, that constantly the Eibishter is watching and seeing the tzaros of Klal Yisroel. Frekt the Rosh Yeshiva zatzal, meidig. So why sapphire? Why sapphires? Sapphire is diamonds. Why sapphire stones? It should have been levenim, bricks, shverer... Could you imagine a guy says, I was thinking you're going to build me a house of brick. I didn't know you could put gold, gold, gold sapphire stones there. I mean, brick is brick and sapphire is sapphire, no? Tachas raglav zatzal gezogt, hafla v'fela. A little fellow said, Eibishter can only give tzares to Klal Yisroel knowing that it's actually sapphire stones for the person. It's for his tovah. It's for his good. So the Eibishter knows that ultimately this is gevaldik for the person. So in order for the Eibishter to oishalten the ima and eichi betzarah, he couldn't put regular stones. He had to put sapphire stones to remind him that it's taka actually l'tovas ha'adam, that he will have from it tremendous schar and tremendous things. The Ribono Shel Olam's love was so strong that even when he has a zichron of shibud and tzares, it had to be as golden diamonds, knowing that actually it's golden diamonds for the person. Otherwise he wouldn't be able to oishalten. You know, a beis haYidnar like this, and with this I'll end. Yidden always think about the Eibishter's kavod, how the Eibishter doesn't have His Beis HaMikdash, while the Eibishter mourns Klal Yisroel's churban. It's interesting. We always—

Talk about the churban of the Bayis and the Eibishter, and the hashraas haShechinah, and the Eibishter thinks about the churban. Oy li lebanim shegalu me'al shulchan avihem. Oy li la'av, oy li lebanim. This is the tefillah. This is the idea that we look at it b'tzel Keil, and the Ribono Shel Olam looks at b'tzel kol Yisrael. It's coming from a different area. I always wondered to myself, Al zeh yadov el libeinu, alehu chashchu eineinu, al artzeinu shamem, shu'alim hilchu bo. This is it? Do you know the tragedies that happened during the churban? Yedei nashim rachmaniyos bishlu yaldeihen. So this is the groyse... Al zeh yadov el libeinu, alehu chashchu eineinu. What are you saying? What does the pasuk mean בכלל? Yedei nashim rachmaniyos is not al zeh yadov el libeinu, alehu chashchu eineinu. And even Reb Akiva, when he saw that, which we'll talk about at a different time. But the pshat, rabboisai, is poshut. The Ribono Shel Olam said, Al zeh yadov el libeinu, al nashim shebishlu yaldeihen. Klal Yisrael says, Al zeh yadov el libeinu, shu'alim hilchu bo, makom kadosh, shethe Kohen Gadol would go in, that the shehu'alim, which means the bizayon haKodesh, the bizayon haMikdash. Al zeh yadov el libeinu, alehu chashchu eineinu. I just want to end with this point. There's a very famous Medrash the Rama brings down in his sefer, that Platy. He came and he sees Yirmiyah crying over the stones of the Beis Hamikdash, and he asks him, Are you a wise person? So what are you crying over stones? Why are you crying over stones? It's just stones. What are you crying about? It's the Chabayis. He says, You'll never understand. Then I gave many, many shmoozin about it. It's not for now. But the point, I believe, in pshat is there, pashut. Understand that the bayis, the stones, you know what they represent? They represent shafach chamosei al eitzim u'levanim. The Eibishter looks at it as these stones. It's great. Baruch Hashem, I destroyed the building because I saved the people inside. And that's the pshat that Yom Kippur was laughing. Teibishter says, It's not the end of the world. The bayis was shafach chamosei al eitzim u'levanim. To the Eib... what was the problem? The problem was, to Yirmiyah, the kavod of the Eibishter. See, haker, the shafach chamosei al eitzim u'levanim, to Yirmiyah, the opposite. It meant the Beis Hashem. Throughout the Holocaust, we found Yidden of all greats and all types of Yidden, that their first concern was the Eibishter, the mitzvahs, over their own lives and over their own security. I remember reading years ago a story. A person, and I'll say, b'kitzer, that it's a longer story, but like I see the time, and I see everybody's looking at their watch and they're writing about it. Okay, so I'll just say just the point of the story, that one of the Jewish American soldiers in Switzerland after the war went to a DP camp, and he was in charge of asking what each one needed: food, medicine. He'd come. He owned a grocery store in Brooklyn, Borough Park. He tells him, I need a Gemara Bava Kamma. He goes, What? Is it clothing, food? He said, It was five years since the last time I saw a Gemara Bava Kamma. Ata dastaf, ich darf a Gemara Bava Kamma. So the guy went to one of the places where they dumped all the books. They were dumping all the sefarim from everywhere, and he found him a Gemara Bava Kamma. This is what hidden throughout the Diaspora. And I've experienced, I have once, a vaka chayla. He was very sick. Not one word about his prognosis and how he feels. All I heard from him was, They tell me I could go home for Rosh Hashanah, Yom Kippur. I'll be able to go to shul Rosh Hashanah, Yom Kippur. It struck me.

Not one word, like it wasn't a discussion. This, rabosai, is tefillin shel yad, tefillin shel rosh. This is b'tzel kel, chilik. The Yid tachtikn de Eibishter, the Eibishter tachtikn. You've just experienced another Torah class, brought to you by TorahAnytime.com.