The Mishkan and Matan Torah: Achdus, Ahavas Yisrael, and Kedushas Yisrael

Transcript

This Torah class is brought to you by TorahAnytime.com. We begin learning about מלאכת המשכן. The Mishkan, of course, was the central focus of Klal Yisrael, the korbanos, the avodah, the השראת השכינה. The pasuk seems to point out something very interesting, an interesting ha'arah that the Rishonim make. And when we learn into the Rishonim, we start to see how the Mishkan is actually eternal, so to speak. The Mishkan was not something that just took place in the Midbar, but it's an eternal thing. It's an ongoing avodah. It's an ongoing avodah by Klal Yisrael, the inyan of the Mishkan. The pasuk says, ככל אשר אני מראה אותך, את תבנית המשכן, ואת תבנית כל כליו, וכן תעשו. It's obvious the she'eilah: what do you mean, וכן תעשו? Vadai. ככל אשר אני מראה אותך, and it says, ועשו לי מקדש. So why would the Torah have to repeat, וכן תעשו? So Rashi, from the first of the Rishonim to deal with the question, and Rashi says it means לדורות. What does l'doros mean? Yes, it's not only for the time of the Mishkan, but it also refers to the time of the Mikdash, and that whatever time and place there will be a Mikdash, you have to make sure you have the Klei HaMikdash the way, the tavnis, the way the Torah specifically tells us the Klei HaMikdash. But it's interesting, there's a lashon of a Rashi at the end that actually is medaik in one ois in the v'chein ta'asu. It's not only, he says, Rashi, v'chein ta'asu is iberik, it's extra. U'mimeila it means l'doros that whenever there's a need to replace a keli, it has to be the same as the Mishkan. But he says also the v'chein ta'asu is extra, the vav. Chayre it should have said, kein ta'asu. Why does it have to say v'chein ta'asu, the vav? So mefurash Rashi, sometimes, as we learn in the Chadarim, is the shenste beste limud. Pashut pshat, Rashi. Zogt Rashi, lo hoyah lo lichtov v'chein ta'asu, ella kein ta'asu. What's v'chein ta'asu? Which means that we're not talking about making and telling us again to make sure that you make it, v'chein ta'asu, but rather v'chein, and also, it's an also you should make. Duplication, which means that it has to be the one of before, and if you're going to make another one, v'chein ta'asu. Memeila Rashi learns that it means l'doros, if the keli gets lost or broken, v'chein duplicate. Okay, so they say, if we learn like they learn the cheidah in Glachshenster limud, yeah, v'chein doesn't mean you should do. What does v'chein mean? Also, duplicate it. And therefore Rashi says, memeila it's meduyak that, my pshat, that we're going to make another keli duplicating the first. The Ramban brings the Rashi, and he says he doesn't see the big deal in the v'chein ta'asu, the fact that it's repeated, so the Torah repeats it to be mezarez. Says the Ramban, it's a zeirus. V'chein ta'asu, to give a charge — in English we call it a charge — v'chein ta'asu, ... He leaves out the last part of Rashi, the Ramban, the vav. If it just means v'chein ta'asu, zeirus, he's giving us a charge to do, do it.

Go ahead, do it, and I tell you a second time, I emphasize you should do it. That's what the Ramban says, why it says it a second time. But he's not, so to speak, addressing the vav, the vav, chein ta'asu, the duplication. So, if you want to learn over Rashi, Chumash Rashi, Midrashim, Ramban, you have to work this out. It's a nice ha'arah. I want to share with you a chiddush, abosai, that I saw, gevaldik. The Chida in Pnei David says a meiredike pshat. V'chein ta'asu is not referring to the kli haMishkan. V'chein ta'asu means you yourself, each individual, he himself, ta'asu, should do the same thing, should duplicate and be a replica of the kli haMishkan. Meiredike pshat, you hear? It's tavnis haMishkan, ve'es tavnis kol keilav. That's the Mishkan. V'chein ta'asu. And so you, you, every Yid in his personal own life, should duplicate the Mishkan, the kli haMishkan, the tavnis hakeilim. You look at the Midrashim, rabosai, Midrashim are full with limudim, lessons that are learned from every part of the Mishkan: mussar, hashkafah. And the Chida enumerates many of us in the Pnei David, beautiful things. I'm not going to go through the entire Pnei David now due to the time. A few of the things that came, that I saw, which was so interesting to me. He says that there was an inyan of kruvim porsei knafayim. What's the inyan of porsei knafayim? He says that every Yid must stretch out his arms to grab the other Yid, to bring him under his wing, to help him, to be mekarev him, to be mechazek him. He says, speaks about the menorah, and he says that the menorah had to be towards the emtzai, because the menorah is Torah, and Torah is middos. Middos is always emtzai, like the Rambam says. They always have to go to the middle. It's beautiful, Pnei Dovid, it's beautiful, beautiful. All the remazim, dikdukes. He says every Yid has to have a sense, a smell, a beauty of sheinkeit, and so on and so forth, the klei haMishkan. Interesting, there's a very famous ha'arah that the Ramban already talks about, and there's lots of Brisker Torah in this ha'arah. By the aron it says, Ve'asu li mikdash, and then it says, Ve'asu aron atzei shittim, plural. You, plural, make the mikdash, and you, plural, you should make aron atzei shittim. From here on in, all the other keilim, it says v'asisa, to the samtar, here, and all, in all klei haMishkan, it's in the singular form. It's in the vernacular of yachid, loshon yachid. V'asu, everyone, only by the aron. And of course, in the general of making of the Mikdash, the Mishkan, it says, V'asu. Why? The Chiluk, the Ramban already discusses it. And the Ramban says that l'choira, because every Yid has to have a chelek in Torah. Every Yid has a part of Torah. Torah is for everyone. Zogt the Ramban, V'asu, therefore everyone had to actually give to the Mik- to the aron, because everybody has a chelek. Brisker Rav asks that it's in every keli like that, you gave and everyone was mishtatef, and everybody had a part in all the Mikdash, famous Brisker Torah. Brisker Rav even wants to say a chiddush, famous Torah for the Brisker Rav, that the aron wasn't the chelek of the Klei HaMikdash. It's not a chelek of, it's not part of the Klei HaMishkan. It's a mitzvah for itself, just like there was a mitzvah to build the Mishkan, there was a mitzvah to build an aron, and then included in the Mishkan was all the keilim. Therefore, V'asu, you Moshe. V'asu is to the rabim, the mitzvah. V'asu, you, mitzvah people, all of you have a mitzvah. The Mishkan.

The keilim, that's already nichlal in the mitzvahs hamaaseh. This is what you have to do: v'asisa, make the shulchan, the menorah, v'chuleh v'chuleh v'chuleh. Rabosai, I would like to bring out a point, a, l'choira, point to this chiddah. Maybe we could say, pshat, v'asisa — yes, the yachid has to work on his middos. The yachid has to work on all the inyanim of the Mishkan, each individual. But when it comes to the Mikdash bichlal, and the aron, the Torah, which the Rebbe, the Aruch HaShulchan already points out, and he says Torah cannot be splintered as yechidim; Torah has to be the rabim. And I would like to call this avodas haklal, avodas haprat, which means we all know the Mikdash needs hashraas hashchinah. Hashraas hashchinah has to be all of Klal Yisrael together. There's a me'orerdige chiddush, rabosai, and I'll get back to, so to speak, explaining everything I just said, breaking it up in more detail, like this, for anyone who's not following the sequence will understand exactly what I'm trying to bring out. There's a me'orerdige chiddush in Ahavas David, and he says, you know there's a mitzvah, rabosai, to remember the day that you stood on Chorev, that you stood by Matan Torah. Zechor es hayom hazeh asher amadta lifnei Hashem Elokecha b'Chorev. I never understood the language of the pasuk. The lashon of the pasuk is interesting: b'emor Hashem elai... When Hashem told me, Hakel li es ha'am hazeh, va'ashmi'em es dvarai. How is that relevant in the remembering of the day of standing on Sinai? I mean, l'choira, it's an interesting me'ore, bothered me for many years, this she'eilah. You want to say remember the event. Okay, remember the event that we stood on Ma'amad Har Sinai, okay. You're right, the koilos, the brakim, whatever you want to remember of that event. Be'omer Hashem elai, when Moshe says, when Hashem told me—when, just say the day you stood by Har Sinai. Hashem told me, put together the people, bring them together, va'ashmi'em es dvarai. So I found a me'udike chiddah. If someone you ask, why is there a mitzvah to remember Ma'amad Har Sinai? he would say, the koilos, the brakim, Donan kavod, the kol Hashem, right? The powerful ma'amad of Ma'amad Har Sinai. Rav Chaim Volozhin zatzal, tzaddik livrachah, was very, very strong on this point, that whenever you learn Torah, it has to be with the Ma'amad Har Sinai, the koilos, the blitzin, the donderin, ... Ma'amad Har Sinai. The chiddah says something so interesting. He says the reason why we have to remember Ma'amad Har Sinai is to remember that hashra'as haShechinah only comes, Vayichan sham Yisrael k'ish echad b'lev echad. Zogt the chiddah, the day will come. That we'll lose the Beis Hamikdash, and we'll always wonder why. זאָגט דער רבונו שלם, זכר סהיום הזה שמטל לפני ה' אלוקיך וחי. That hashraas hashchina only comes from Vayichan sham Yisrael k'ish echad b'lev echad. Azoi zogt the Chida. It's not the koilos, and it's not the brakim. It's the Vayichan sham Yisrael keneged hahar. And he goes through an arichus. It's not for right now why it had to be that way. But then he says something so interesting, pelladik to me. He says, in what chodesh was the Torah given? It was given in chodesh Sivan. Says the Chida, why was Sivan chosen to be the month that the Torah was given? Zogt the Chida, what is the siman, what is the mazal of Sivan? It's te'umim. Torah must be that Yidden know they're te'umim. Torah must be that Yidden are te'umim. Te'umim are twins. You know.

I would like to change something, and if you feel that I have no right to, so then ask others, Gedolei Yisroel. I would like to change the expression Yidden zenen brider, which is a madreigah for itself, rabosai. I think it's more Yidden zenen tzvilling, we're twins, rabosai. It's different than just brothers. You know, in science they talk about how when there's twins, when one hurts, the other one hurts as well. Experiences that I went through recently have shown me tremendous things about Klal Yisroel's mailos. Without going into detail, and without going into any pratim, I met a bochur who was a cancer survivor. He went to the room of another cancer patient, and like I said, I don't want to say the details, ma meivin yavin. He came at eleven o'clock at night, snuck into the hospital, dressed as a surgeon, because even with his pass for Chai Lifeline, he can't get in past nine. So he snuck in as a surgeon, with the mask and the thing, with mystic tape, to come to clean up every piece of hair from someone that's going through cancer, so that when he wakes up in the morning, he shouldn't wake up and see the hair on the floor. The next day this person found out, this bochur that I'm talking about. That too much hair is falling out, and the person is unhappy and broken about it. So he came again, traveled all the way from Lakewood to Philadelphia to Chop Hospital. He comes with a shaver and he says, It's time to shave off everything. Like this it'll be easier for you. He goes into the bathroom, klaymish to get the shaver. He comes out with a bald head. He turns to him and says, Okay, let me do yours. Now we're brothers. Yidden are tehumim, rabosai. It's a whole different understanding of what a Yid is, rabosai. Tehumim. We're not just brothers from the same mother, as goyim have an expression. We're tehumim. And this is Yizacheres hayom asher madata lifnei Hashem Elokecha b'Chorev, that this is what it's all about. Va'asu li aron, va'asu li mikdash, the lashon rabim. Yes, it's a lashon of rabim, because Torah, the yachid and the rabim is the same. There's no yachid and the rabim in these things. In the avodas hamiddos, nasisa. Every person has his avodas hamiddos, and he has to work on his. But as a Klal Yisroel, tehumim, that's how we were given the Torah, and that creates hashraas haShechinah. I want to point out something that really struck me interesting. The Nefesh HaChaim speaks, and all the mefarshim talk how the person is a small mishkan. The person is b'doimeh, and we all know the famous Bilvavi Mishkan Evneh, the whole idea of that the Ribono Shel Olam is actually within, b'socham, b'soch kol echad v'echad. My zeide always spoke about kedushas Yisrael, the importance of kedushas Yisrael. It's okay. It's okay. I'll tell you a maiseh, rabosai. My father taught me as a child. He learned by R' Moshe, zatzal, le'cha tzaddik livrachah. Those that are watching, they probably have no idea why I'm saying this story. Okay. I thought I was an interesting speaker, but I guess I put people to sleep as well. All right, it could happen. It's not your fault; I take the blame. And I'm happy, it's okay, you can sleep, and that's why I want to say over this maiseh. My father taught me a yesod, and this, the greatness of the heilige R' Moshe Feinstein. R' Moshe would give shiur, and he was saying things which are mamash nitna miSinai. R' Moshe's Torah was unbelievable. Yet people would come to empty jay collecting money. You know, it's a pretty central area, and anybody—it's called dichman over there—whoever wants could walk around. In the middle of the yeshiva...

Here, the guy would walk around collecting money and asking for the Rosh Yeshiva money himself. So the talmidim said, You know, could you go away now and come back later? Reb Moshe was makpid. He said, Lazeh, a Yid vil parnassah, Yid. I don't mind. It's okay. You can collect in the middle of my shiur. I'll continue talking, collect. It's all right. If you only realize the gadlus, the middos, the heilekeit, the kedushas Yisrael was ligt in them. Maybe that's why it happened. The Eibishter wanted me to bring out the story. But my zeide always talked about this, the inyan of kedushas Yisrael. And I want to tell you an interesting thing. When I was in France—my wife's from France—I used to go there often. I found an interesting minhag by Yidden. Merakin Yidden, they bedavka, when they say hello and goodbye in the shul, they kiss each other on both sides of the cheek in the shul. This is the way you say gut Shabbos. You say everyone. It's not my friend or not my friend. Every Yid kisses every Yid. A gut Shabbos in anfang and a gut Shabbos when they leave. Now, I'm not saying they don't fight in the middle; that's another story. But Baruch Hashem, it's all right. But the way you say hello and the way you say goodbye is mit a kush. Merakin Yidden, everybody knows this, okay. Till today, every, every Sefardishe shul, they kush, they kush, they kush. And I remember my talmidim came to ask me if it's mutar. Halachically, you're not allowed to kiss in a beis medrash. So there's a whole shaylah how to learn up this mechaber, this din in Shulchan Aruch. Maybe it's only b'shaas tefillah. Maybe it's only b'shaas tefillah. Reb Michl Sherkin, a talmid of R' Meisha, he quotes that it was only b'shaas tefillah. The Rosh Yeshiva, R' Meisha, held it was only b'shaas tefillah and not a kiss. Okay. So I guess you have to wait till after Aleinu to start saying Kaddish in kiss. All right, whatever. But it's only b'shaas tefillah. Good? So when I asked my Rebbe, Reb Reuven, and I said, Rebbe, tell me, Reb Michl's ta'inas that the Rosh Yeshiva zatzal held that it's only b'shaas tefillah. Reb Reuven said, I never heard it. I don't know. But I could tell you a maaseh fakert. I could tell you that when I came back from Telz, I walked into the beis medrash. I wanted to say sholom to my father, and I was ready to give him a kiss, and the Rosh Yeshiva nisht done b'smedrash. He walked out of the beis medrash. He gave Reb Reuven a kiss. That wasn't b'shaas tefillah. So I started clarifying with Reb Reuven. I said, Efshar R' Meisha was makpid. Maybe he held it's mutar, but for him it was makpid. Maybe the pshat is that it was a son is different than a stranger. Maybe it's a din in ben. Some want to say that's the pshat in the Mechaber. I never got a clear pshat. Yea, nisht, yea, nisht. And I always thought to myself, dos zaynt der ekster aveirah, za yid kusht nach a yid. Dos zayn azoi, you know. As Reb Shmuel Birnbaum once said, he was learning in the middle of Chazaras HaShatz, and they came to him, they told him, noon Shulchan Aruch. So he said, Ich vil zen vos mit me shein shmaisen of lernen mit der Chazaras HaShatz. I want to see, I want to see. It's a famous maaseh from Reb Shmuel. You don't believe it, you go to the Mir and you could ask them. Okay. He glikes. Okay, so I was saying the same thing. I was saying, ah, ifei... okay. Came up with a svara, and I went to my Rebbe, Rav Pam, right away, and I told it to him, and I got a kiss for the vort, rabosai. So I'll tell you what I told Rav Pam, my Rebbe. No. It was in the hallways of Torah Vodaath. It was in the hallways of Torah Vodaath. I said, Rebbe, you know, there's an interesting sippurna. Moshe meets Aaron b'Har HaHar, the middle point. What is Har HaHar? Har HaHar is the makom of the future of the Makom HaMikdash. That's where Har HaHar is. It says clearly, Vayishak ish l're'eihu. Aaron kisses Moshe. Straight from pasuk. Do we need an explanation why Aaron should kiss Moshe? No, it's his brother, right? However, for some reason the sippurna takes issue. Vayishak ish l're'eihu, and he says, what's the pshat in the kiss? K'menashek davar sheb'kedushah. K'menashek davar sheb'kedushah. Okay.

Menashik davar shebikdusha. He looks at his brother. Now Moshe Rabbeinu is noch nisht a Moshe Rabbeinu mit a gantze gesheft; it's his younger brother. Menashik davar shebikdusha. You'll come and tell me, hoyra hora doesn't have dinei kedusha? I'm a Brisker. I grew up in all the yeshivas. We have Brisker Torah, where the Brisker Rav says, Vayikatz Yaakov mishnaso vayira. Why was he afraid to sleep over there? מן המקום הזה אין זה קיום אלוקים, וזה שער השמים. So there was an issur to sleep because it already had some kedushas hamikdash there. Let's turn around. If it has kedushas hamikdash, then kedushas hamikdash means metazelch nit kushen. Fragt the Sippurna, vi take bikusht Moshe Rabbeinu? Why was he kissing him? Hayitachen? The teretz is, zogt the Sippurna, k'menashik davar shebikdusha. If a person looks at a bruder, at a Yid, sees a davar shebikdusha, and that's why you kiss him, meileh there's no problem. If the pshat is you're kissing it to show ahavah, that you're oyev this more than something else. But if the neshika is a neshika davar shebikdusha, before I even had a chance to finish saying why I got a kiss from the Rosh Yeshiva, and I understood, so I turned around, I said, The Rosh Yeshiva, it's because you like me, or because you like the vort, or because of the menashik davar shebikdusha? I don't know. Why did I get the neshika? Al kol panim, he smiled k'darko. What am I trying to bring out? Chayiv, no? Chayiv, no? Okay. Rabosai, lama redna pisuk, okay? Lama redna pisuk. Pasuk states, V'ahavta l'reiacha kamocha, Ani Hashem. Why does it say Ani Hashem after the V'ahavta l'reiacha kamocha? The Chiddah says that that's where Rabbi Akiva gets his zehu klal gadol baTorah, because the pasuk ends off Ani Hashem. That itself is the drash that Rabbi Akiva understood, has anetzach, Ani Hashem, must zayn zehu klal gadol baTorah. Aber vos iz take pshat Ani Hashem? I once heard from Rav Dovid Kviat, zichrono livracha, and he said, Ich hob gezen a sach greise mention, di vos hobn gehat ahavas Yisrael, hob ich gezen zicher zim gehat ahavas Hashem. Di vos hobn nisht, those that didn't have ahavas Yisrael, I was for sure, I knew for sure, they don't have ahavas Hashem. It goes hand in hand. Azo hot er mir gezogt a vort, and I found it. The Chiddah has a sefer called Kikar LaAden, and in sefer Kikar LaAden the Chiddah says mamash this deher. He says when you have a V'ahavta l'reiacha kamocha, why is it V'ahavta l'reiacha kamocha? Because Ani Hashem. The Ribono Shel Olam, like the Mishkan, is v'shachanti b'socham. Yirah vesei. Every Yid is a Mishkan. Every Yid is supposed to be, ani Hashem, that the Ribono Shel Olam is shochein b'seicham. Mimeila, there's just like there's a din kavod, and there's a din yirah, and there's a din of derech eretz to the Mikdash, there's the same inyan of kedushah to Klal Yisroel. Now this is a long shmues, rabosai, but I want to end off with the lashon of a Tanna d'Bei Eliyahu, all right? And it's something which is peledik, but you know the lashon of the Tanna d'Bei Eliyahu? Besides that lashon, besides that lashon, besides all that, I'll tell you. There's a lashon of a Tanna d'Bei Eliyahu, rabosai, which I found for the first time this week, and to me it opened up my eyes. Kedushas HaKadosh Baruch Hu, kedushas haShabbos, u'kedushas Yisroel, shloshtan chashuvos k'achas. It's all the same kedushah. Just like we have halachah of Mikdash, and it's interesting, rabosai, Shabbos doesn't take preference over the Mikdash, which means the Mikdash doesn't—excuse me—the Mikdash doesn't take preference over Shabbos. Why? Kedushas haShabbos.

There's a oila on Kedushas HaMikdash. How we not, chal Shabbos for Kedushas HaMikdash, right? In our building, Mikdash on Shabbos, right? Yeah. Tell me, did the Ribono Shel Olam destroy the Mikdash in order to maintain Klal Yisroel? That we know is a mefurasha Chazal: Shafach chamato al eitzim va'avanim in order not to destroy Klal Yisroel. That teaches us what it means, Veshachanti besocham, vechein ta'asu, ketavnis haMishkan. Maybe we should start realizing what kedusha. Kedusha. There's kedushas HaKadosh Baruch Hu, and there's kedushas haShabbos. Both of them doesn't take one Yid. Are we mechalel Shabbos for a Yid? We mechalel Shabbos for a Yid. You know, Reb Chaim Brisker—and this is yadua, and with this I'll end—Reb Chaim Brisker, they came and they told him that during the war, maybe this is Moshiach. This is going to be the haschalah, the haschalta d'geulah. You know what Reb Chaim answered? No, you don't know. Every Brisker bachur knows this. That's Reb Chaim's yesod: Im mechalel toizin Moshiachs, lo nischasten kedei Yid. Famous line of Chaim Brisker. So it's custom, mechalel toizin Moshiachs, so it's nischasten kedei Yid. Now we start to understand what kedusha. And what it means, v'shachanti b'soicha, and what it means, v'chein ta'asu, the yachid. You would say, avadeh Klal Yisrael, Klal Yisrael, avadeh. The Klal Yisrael is—no, even the prat Yisrael has the same kedushas HaMikdash, shalosh kedushos chashuvos ka'achas with Klal Yisrael. The lesson, rabosai, is pretty simple. I think we have to learn how to be marich, and that's why I told you the story of what I told you about the bachur from Lakewood, okay? Ravmfry came to sing in the room, came to sing, and he asked me, What should we sing? So I said, you know, the Shechinah is l'maalah, and hashra'as shel chayos, malachim, the bachurim of Chai life while I was standing there. I said, These are the malachim. So what is appropriate to sing when the Shechinah and the malachim are there? So he said, you know, zol zingen Shalom Aleichem. I'll sing Shalom Aleichem. He says, because shalom is the Ribbono Shel Olam, and malachei hashares, and meileh b'chunei l'shalom. You know, rabosai, hazei dafka kuken, of mi ka'amcha Yisrael. Don't need the unfortunate that we have to have situations that teach us these lessons. Gotta look a little, but you see them everywhere and anywhere. Mightykeit kedusha, mightykeit, mightykeit kedusha. And I will end, if you just give me one more minute, it's okay. I'll tell you nice, nice. In the hospital, they hired a bishop, but I won't call her bishop, a bishopa, because she's a nekeivah. They hired a, say we have a rabbi Frei, they have a bishop Frei. What is her job? Her job is to go and talk to the cholim and the parents and give them chizuk. Ich tracht ba zich, they have to hire somebody. By uns, and the nurses all told me this, I heard this from every nurse, they nisht shtoimen, the achdus of the community, kumin and kumin and kumin and kumin and kumin. And here you have to hire somebody to go talk to the... So she comes every Friday to show that she's multicultural, and she brings me challah for Shabbos, challah, challah. She brings me challah. Nishtich daf ir, and nishtich daf ir challah, but al kol panim, I have to treat her properly. So she tells me, I want to tell you an interesting conversation that happened last night in the nurses' lounge. There's a rule in the...

Hospital that you can't. You can't bring in more than three people, and you have to name them. Otherwise, it's flu season and it's a problem with the flu. The nurses are talking that in the last six, seven weeks, you had maybe over a hundred people that came to visit you, okay? And they're saying it's wrong, and one of them even came, the head supervisor came in the night before and started screaming at the people that were there, It's not fair, it's not this, it's not that, it's not that. So she tells me, I want to tell you something interesting. They had a meeting about it last night, and the nurses made up between themselves that it's better to turn a blind eye. Don't pay attention. Why? Because even if we say no, it's not going to help. It's not going to help. They're going to find a way how to get in, okay? ... surgeon ... that he's here delivering food. I can't even tell you the tricks and the chachmas and the guy. It's kisayda. It's full. We even had a concert in the room, so Yishtalzel ... putzachah, okay? Avraham Fried is singing in the room, a concert, okay? And it was the talk of the whole hospital. I was ... a concert, okay? So the nurses said the best thing is don't look, don't pay attention. So she asked me, Explain me, how does such... I don't understand. By us, we can hardly get them to come to visit, and even if they come to visit, they're told no, they surely won't come to visit. I told them over tzvei zachen. I said, you know, I want to tell you, even though she was a bishopa, I said, I'm going to tell you, and I try to make it as simple as possible, but it's interesting. I told her over a vort from the Gerer Rebbe and the Kotzker Rebbe that rebellion said over, a Rebbe Brisker. Matan Torah, but who cares? My answer was good. By Matan Torah, and this is why I'm going back to, Yom asher madta lifnei Hashem Elokecha b'Chorev. By Matan Torah, there was hakbalah. The Eibishter said, Don't go up on the mountain. Fregn di meforshim, and the Rebbe speaks about it, Tzvas Emes, you know, all the other nations were convinced not to take the Torah. One was lo yirtzach, lo sinaf, and each nation said, It's not for us. It's interesting, Klal Yisroel wasn't really, you know, tested. They were just told, V'yesam li segulah. They were almost coached into taking it, and they were forced into taking it, kafah aleihem har k'gigis. Where's the yoish? So Sfas Emes says a meiridike vort. He says the Ribono Shel Olam tested Klal Yisroel. He gave them mitzvas hakbalah. What is mitzvas hakbalah? You can't go up on the mountain when the Shechinah is there. A Yid, for him to hold himself back when it comes to inyanim of kedushah, of ruchniyus, was so difficult. So the Ribono Shel Olam was testing them, says Sfas Emes, with hakbalah. Let's see. And He was even mosif, chabeisa. You notice that the minute the Matan Torah was over, it says, B'mshoch hayovel, heimah yaalu bahar. Why would somebody want to go up afterwards? Letertz efsher nemnat no chapisl oy chsidim, a chapisl shirayim, a pistl something left over, you know, a few crumbs left over from Matan Torah. Pay me yalbor, okay, yetz machs game. Piz yetz ya, piz yetz nisht. And that's how the Rabbeinu Shlolem was testing Klal Yisroel. Azoi zogt the Sfas Emes. I told her a story. Not that she understood it, but you'll understand it real good. You know, in Brisk, nobody's allowed into yeshiva, you know, if you know that. Nobody can get in. Someone once went over to the Brisker, and asked the Brisker, I want my son to go to yeshiva by you. So he said, I don't accept anybody. Don't accept, not accept. Nobody's accepted. Don't take anybody. So the parent asked the Brisker, I don't understand. You have a hundred guys in your yeshiva, so what do you mean you don't accept anybody? Something doesn't klap here. So the Brisker answered the following, vav from Kotzk, instead of vav from Kotzk. The Gemara says that they didn't let anyone into the beis medrash because there was someone sitting by the Pesach. He was a shomer ha-pesach, and he checked out whoever came, that they should be toichei kebari. Like a melil, right? The Gemara in Brachos. Then after they took away Reb Chamliel.

Everybody came. Fragt the Kotzker, how did the shem HaPesach know someone was toichek bari? Was he a navi? Is he a navi? More than that, chaveis, a person himself doesn't know, even himself, if he's toichek bari. Zogt the Rebbe that the Kotzker answered the following: The teretz is, he let nobody in. But those that were toichek bari found a way how to get in. If it means hillul on the sky, on the ceiling. The shem HaPesach was, nobody gets into yeshiva. Those that were toichek bari found a way how to do it. Mitzvas hagbalah, pahid, there's no no. When it comes to chesed, when it comes to mitzvahs. And I said, this is what the nurses are starting to understand. There's no way to say no to us. We don't take no for an answer, because it's Yom asher amadto lifnei Hashem Elokecha b'Chorev. The Ribbono Shel Olam set up Matan Torah, and that's b'oimer Hashem elai. Hakeliyah, ha... The chelek of Matan Torah was that in the Torahs, v'asu li aron, that the Yidden is mekushar to Zam. Yom asher madto, lashon yachid, lifnei Hashem Elokecha b'Chorev, b'oimer Hashem elai hakel li. Es ha'olam hazeh. That was the koach of Matan Torah. The koach of Matan Torah was the ichud through the fact that it's Torah. And m'meila, that you can't stop, that ichud. And that's what kedushas haTorah, and that's what Mishkan is all about. I said a lot of points, b'ezras Hashem, and they're all true. And they're all yesodos to work on making it part of ourselves. It's a big avodah, you know, it's not an easy thing. It's very easy to talk Ahavas Yisrael and to talk about achdus. And yes, when someone is not well, it's easy to be echad with him. It's when someone is well, and it's your neighbor. And, rabosai, a chep is you as, Das, aher, a hin, a da. Remember, Yom Hashem madato, lifnei Hashem Elokecha b'chorev. And this I just want to end with. Why did the Eibishter be marpeh, al cholim, matan Torah? Because otherwise it wouldn't be Klal Yisrael, Yom Hashem madato lifnei Hashem Elokecha b'chorev. Because if one was sick, then the other was sick, then all Klal Yisrael was sick. To umin, to umin. So the Ribbono Shel Olam had to make everyone was, because it was all, it was one. It was am echad, it was hakhelius ha'am hazeh, v'hashmiem es dvari. You've just experienced another Torah class, brought to you by TorahAnytime.com.