Terumah: V’asu Li Mikdash, Lishmah, and the Holiness of Building the Mishkan

Transcript

Avram. Avram Fried. You know what? Maybe skip ... because I'm concentrating on this and you're not learning, so, you know, just take a picture. Hold for a second. Take one picture and that's all. You got it? You got the ohel? You see the people? Yeah, try to get from here the ohel. Ohel. All right, okay. Parsha, Parshas Terumah. Binyan HaMikdash. V'asu li Mikdash, v'shachanti b'socham. To make a Mikdash. Zogt Rashi on the pasuk, V'yikchu li terumah, li lishmi. Li lishmi. What is the li lishmi? Now, the meforshim explain it doesn't mean li for Hashem, because Hashem doesn't need it. Rather it means li lishmi, l'shem, for the sake of Hashem. It doesn't mean mamish that Hashem has it, but you, you have to give it l'shem Hashem. What is this lishmi? Is it the regular din of lishmah? Is it the din of mitzvahs tzrichos kavanah? There's a very big difference between the two. One is, when you make, for example, pair tefillin, there's halachah of lishmah. The ibud has to be l'shem. But there it's interesting. That's not l'shem Hashem. That is l'shem the mitzvah, the cheftza, l'shem mitzvas tzitzis, right? The lishmah there isn't Hashem either. So then it's complicated to say, kasheh l'hagid shezeh ali lishmi po. If you mean lishmah, lishmah is not li lishmi. Lishmah is l'shem cheftza shel mitzvah: tefillin, tefillin; tzitzis, tzitzis. What do you say? L'shem mitzvas tzitzis. You don't say l'shem Hashem. I never—someone's going to make tefillin and he's going to say, L'shem Hashem. Lishmah is l'shem the mitzvah. So then what is this li lishmi? Is this also lishmah? Oy dilma, maybe it has to do with mitzvahs tzrichos kavanah, that when you do it, you have to have kavanah. The question is, mitzvahs tzrichos kavanah is the same thing. It's not l'shem Hashem. What is it? To be yotzei the mitzvah, l'chaven latzeis es hamitzvah. Now the truth is, rabosai, when a person does a mitzvah, we say l'shem yichud Kudsha Brich Hu u'Shchinteh, b'dechilu u'rechimu. So in the inyanim of mitzvos tzrichos kavanah and lishmah, we find the pesak nusach, l'shem yichud Kudsha Brichu, something about Hashem. Maybe that's the lishmi. You see, rabosai, I'm trying, I'm trying to understand a pashut Rashi that everybody learns and everybody knows how to say. Lishmi! What is this? Do you mean lishmah? Do you mean mitzvos tzrichos kavanah? Which halacha do you mean? So the emes is, lishmah, that's not the regular lishmah. Mitzvos tzrichos kavanah, it's not the regular mitzvos tzrichos kavanah. Maybe it's a new halacha. Maybe it's a special halacha that when you build Asu li Mikdash, li lishmi, which means it's not governed, it's lo mechuyav lefi hahalachot shel regular kavanah and lishmah. Maybe, yachol lihyot. Let me ask you a question. Do we pasken mitzvos tzrichos kavanah or mitzvos ein tzrichos kavanah? This is a big diyun in Tannaim, in Rishonim. How do we pasken halacha l'maaseh, mitzvos tzrichos or mitzvos ein tzrichos kavanah? So be'emes, lechatchilah...

There's mitzvahs tzrichos kavanah. B'di'eved, the yotzei without kavanah, unless it's Kabbalas ol malchus Shamayim. There we say you need mitzvahs tzrichos kavanah. That's the halacha l'maaseh. Mitzvahs tzrichos kavanah l'chatchilah; you have to try to be mechaven. B'di'eved, if he wasn't mechaven, you're still yotzei. At the same time, Kabbalas ol malchus Shamayim needs kavanah, and it's l'ikuvah. If a person is not mechaven, it's l'ikuvah. So let's understand that maybe this is what the halacha is. Mitzvahs tzrichos kavanah from all over is only b'di'eved. Masha'enkein the lishmah is l'ikuvah, maybe. Maybe that's what it means. Now, I'm not even so sure that this is mitzvahs tzrichos kavanah, but even on the side that it's mitzvahs tzrichos kavanah, maybe it's lishmah l'ikuvah, that you're not yotzei. Because otherwise, if you learn that this means kavanah, so it's no different than any other mitzvah. It's no different than any other mitzvah. So if it's no different than any other mitzvah, so anyway there's a halacha. Why would you need a special pasuk? Now, the teretz might be that here it's l'ikuvah. But that's, of course, if you learn that it's the regular din of mitzvahs tzrichos kavanah, this lishmah. But if you learn that it's not kavanah, because kavanah doesn't mean lishmah; kavanah means kavanas latzeis es hamitzvah, so then what is this lishmah? What is it? Oydilma, we could come and say it could be— And I want you to pay close attention. This building of a Mishkan is like Kabbalas Ol Malchus Shamayim. So the pasuk, and the Rashi is mechadesh to me that just like by Kabbalas Ol Malchus Shamayim, the li lishmi is li kuvah, so too in the building of the Mishkan, because it is also Kabbalas Ol Malchus Shamayim. Whatever entails Kabbalas Ol Malchus Shamayim that's mechayev kavanah l'ikuvah, that you can't be yotzei without kavanah, so too building of the Mishkan has the same thing, that it's in the realm of Kabbalas Ol Malchus Shamayim, that the li is lishmi must be l'ikuvah. And therefore you answer the kash: אי מצות כוונה is all over, yeah, but it's not l'ikuvah all over. So then what, is it a special din over here? No, maybe it's the din of Kabbalas Ol Malchus Shamayim, where mitzvas tzrichos kavanah is l'ikuvah, right? We all know this, that the first pasuk of Kriyas Shema, if you're not mechaven, what do you have to do? You have to go back. Why? Because kavanah is needed l'ikuvah by Kabbalas Ol Malchus Shamayim. Pay close attention. How and why is building of a Mishkan Kabbalas Ol Malchus Shamayim? So pashut you would say, you know what I would say? Hashem is the King, Malchus Shamayim, and where is His castle, so to speak? It's the Mishkan. Where is the service of the Melech? In the Mishkan. So chelek of ועשו לי מקדש, which ושכנתי בתוכם, Hashem rests, השראת השכינה, Kabbalas Ol Malchus Shamayim. Unbelievable, right? And the rest, you could already imagine with your own imagination the greatness of the Mishkan together with being mamlich HaKadosh Baruch Hu. Could be, could be. Let me ask you a question. There's a halacha called mitoch shelo lishmah, ba lishmah. If you learn that this is mitzvas tzrichas kavanah, so there's no such thing as mitoch shelo lishmah ba lidei kavanah. It's not going to help you anything. But if you mean that it has to do with the din of lishmah, which—what's lishmah? Lishmah, creating something. Also, you can't come and say mitoch shelo lishmah ba lishmah. Could you imagine a person comes and says, I wasn't mechaven lishmah in the mezuzah and the tefillin, but mitoch shelo lishmah ba lishmah. Could you say anything like that? Of course. So where is the din of mitoch shelo lishmah ba lishmah? There's a third type of lishmah, and that is ultimate kavanah of why I do it. Why do I do it? I do it for myself, or I do it, what, for—no? Shem Shamayim. There I hear the words of what? Lishmi, it's for Hashem and not for you. That's a third type of lishmah.

Lishma. Imagine a person learns Torah lishma. So there's a whole question: what does it mean to learn Torah lishma? Does it mean l'shem a mitzvah? When you have to learn Torah lishma, do you mean l'shem the mitzvah? And the answer is, it's a big machlokes. It's a big controversial topic. What's the lishma of Torah? Some understood lishma for the sake of the mitzvah. You have to learn Torah for the sake of the mitzvah. Maybe lishma can mean that I do it not for the sake of the mitzvah, but rather for the sake of Hashem. Chassidim through the generations learned like that. It's for deveikus. It's to get close to Hashem. Lishma means l'shem Hashem, for lofty ideals, l'shem Hashem, for spirituality, l'shem Hashem. Comes along Rav Chaim Volozhiner and he says, no, it's not true. It's not lishma l'shem Hashem, but it means l'shem the Torah. Maybe he means like tefillin, the cheftza of Torah. You have to learn for the sake of Torah, like you make tefillin for the sake of tefillin. You know what I'm doing, rabosai? I'm telling you unfinished product, but it's enough for this shiur. What I mean to say is, we could spend hours explaining the chiluk between kavana and lishma and l'shem Hashem, but I'm showing you that the word lishma has many different angles to it and has many different roads. Many different chilukim where it's negea lishma. I'll tell you an interesting thing, just to show it to you, halacha l'maaseh. Do you know that there's halacha that you're not allowed to use objects which were used for human beings, used for the sake of chol, and to use it then for kodesh. You know that? Where does it learn from? It has two mekoros, two places we learn from. This is a Tosefta Megillah. One of them is learned, Mizbach avanim ta'aseh li, the mizbeach, li, it has to be for Me. The second place it's learned from is, V'asu li mikdash v'shachanti b'socham. In Zevachim, if you learn the Gemara over there, you'll see that it's mashma that it's learned from the mizbeach, properly so, because Mizbach avanim ta'aseh li, so from the mizbeach we learn out all the klei habayis, all the utensils in the Beis HaMikdash and in the Mishkan. But the Tosefta Megillah, perek beis, says, V'asu li mikdash also. So the V'asu li, li lishmi, tells me that it couldn't have been used before by somebody else, other than HaKadosh Baruch Hu. It has to be designated for HaKadosh Baruch Hu. Very interesting. What din lishma is that? Maybe it's not a din lishma. Maybe it's a separate halacha. You hear my question? V'asu li mikdash, that anything which was used for yourself, you're not allowed to afterwards use it. You hear my kasha? You ever thought about it? Anything which was used, chol, is not allowed to be used anymore for the Beis Hamikdash. Why? V'asu li Mikdash. Li is lishmi. What lishma is that? Which din of lishma is that? Maybe you could come and say it's not lishma, it's a new limud. So li, a special limud, li that it has to be for Me. Maybe it's not lishma. Most Acharonim explain that this is also lishma. I hear from this that there's a new type of lishma. Lishma means kedusha. Lishma is a form of separated, not chol. V'asu li for kedusha and not for chol. V'asu li for kedusha, and therefore it has to be lishma, not for me, because then it's personal. Then it's about me. If I go and I build a Beis Hamikdash and I'm thinking that my name is going to be on a plaque on the Beis Hamikdash, if I'm giving the money so people should walk around and say, Ooh, look at this rich guy, right?

So then it's not for kodesh, it's for inyanei chol. The giving is for inyanei chol. If I do it li lishmi, that designates, designates, meyached, sh'zeh bishvil kodesh v'lo bishvil chol. It gives us another understanding in the li lishmi. Li, for spiritual, for kedusha, and not for what? For personal, for chol. So let me repeat quickly what I just said. Like this you'll have a clarity in which direction we're going throughout the whole shiur. Learn the yesod of the shiur, and everything else will fall into place. The ikar li is lishmi. Which lishmi are we referring to? Do we mean lishmah? Do we mean kavanas mitzvah? What do we mean lishmah? What lishmah are we referring to? Because I showed you, without repeating all the details, there's many different types of lishmah and angles into lishmah. Some of them are l'chatchila, some are l'ikuva. Let us understand the li lishmi with the normal din of lishmah. Lishmah. Wait a minute, lishmah means l'shem the mitzvah. So how could the li be li lishmi? What does it mean li lishmi? Because I showed you an interesting halacha. Then the va'asu li mikdash, there's also halacha that you can't use chol for kodesh. It has to be designated lechatchila for what? For kodesh. So the lishmah means what? L'shem kodesh v'lo l'shem chol. That's pshat lilishmi. Lilishmi, l'shem kodesh and not l'shem chol. How is that lishmah relevant? How is that lishmah relevant? Let's use those words. Relevant in the binyan hamishkan, in the kavanah of lilishmi, which means chol and not kodesh. So what does that have to do with the kavanah, what has to do with what's going through a person's mind? And the answer is that the person's mind could be chol. It could create chol in the nesinah, in the giving. If I give something for the wrong reasons, that's chol also. If I give something for the wrong reasons, that's chol. What could be the wrong reasons? Many things. And you know what it could be? It could be that I do it for gaivah, I do it for kavod. I do it for the wrong reasons. That creates chol. That creates that it's not kodesh. It's not designated for HaKadosh Baruch Hu. There's a very big problem in this. Do you know which trumos we're talking about? Yikchu li terumah. Yikchu li terumah. V'yikchu li terumah. So Rashi tells us that there's three terumos ha'amuros kan. He brings you a Mishnah in Maseches Shekalim that there's three terumos. Let me teach you about Parshas Terumah and Parshas Vayakhel-Pekudei in a short, mimezak nut shell. They give it to you all on a silver platter. Kitzur. There's one terumah called terumas for korbanos, which is beka lagulgoles. Ki sisa es rosh Bnei Yisrael. How did they count? They gave a beka lagulgoles, a coin, beka for every head, per head. That was used for what? For the korbanos. We had Parshas Shekalim yesterday. What is the shekalim? It's based on the Mishnah, mashmi'in al hashekalim. What do we mashmi'in al hashekalim? So the times of the Beis HaMikdash, it was for the shekalim for the korbanos. The community chest in the Beis HaMikdash to buy korbanos. That's beka lagulgoles.

That's one truma. Then there's another truma, and that is beka lagulgoles as well, and that is for the adanim, the sockets that held the karshei haMishkan, that held together the boards. So the foundations were made from adanim; those were things that attached two boards together. Also, it was beka lagulgoles. Does anybody know if beka lagulgoles was given according to each one's will, or it was a chiyuv, it was a chov that everybody gave equal? It was a chiyuv; everybody gave it equal. The rest of the materials for the Beis HaMikdash and the Mishkan—excuse me, the Mishkan—that was given, kol asher yidvenu libo. So there's three trumos. There's one beka lagulgoles for the adanim, one beka lagulgoles for the korbanos, and one beka lagulgoles—I'm sorry—one nedivas halev: kol techeles, argaman, tolaas shani, sheish, v'izim, oros eilim, all this was nedivas halev. Which one of these three could have been given shelo l'shem Shamayim? The third one, the one that if you come and you give nedivas halev, I gave more, I gave less. The beka lagulgoles, given for own personal reasons? Everybody had to give a coin; they gave the coin. What would be—everybody was equal. Where could there be shelo l'shem Shamayim here? You force a guy to give money for tzedakah. What's the shelo l'shem Shamayim? I mean, it could be he just didn't want to give it, which is maybe chiddush. You really believe that anybody didn't want to give it? You know, it says clearly that they gave so much that Moshe Rabbeinu told them, Dai, enough, stop bringing. So they had to be told in advance not to give a bekela golus shelo lishmah. There's a Rambam that says that every Yid wants to do, in all mitzvahs, and even in divorces. Why? Because the truth is every Yid wants to give. The only thing is the yetzer hara. So what? The yetzer hara would tell him not to give the bekela golus, and therefore you have to sell me lishmi. You got to work on yourself that you give this. You know, a guy gives a fifty cents for tzedakah. He probably doesn't have l'shem Shamayim; he doesn't really want to give it. That's lishmah. If we're talking about what? All the nedivos halev, then I could come and say, Oh, people gave more, people gave less. It was subject to kavod. It was subject to honor, who gives more and who gives less. But the bekela golus was even across the board. So what's your shaila? What's your problem? ... So someone's going to come and say, Yicholi lishmi, maybe it's going on all the trumos, hamuris kan. You're right. It's not going on the bekela golus for the adonim, and it's not going on the bekela golus for the karbanos. It's going, Me'es kol ish asher yidvenu libo, li lishmi. If you'd like to look at Shkalim, where this comes from: Veyikchu li terumah. This is the adonim. Me'es kol ish asher yidvenu libo. This is the materials for the building of the Mishkan that was needed. Tikchu es terumasi. This is referring to the beka lagulgoles for the karbanos. So the veyikchu li terumah is talking about the adanim. When it's talking about the adanim, it was only a beka lagulgoles that everybody had to give, chiyuvi. Everybody had to give it, chiyuvi. So how could you come and say that a person would do it shelo lishmah? What, shelo lishmah? Take fifty cents from a guy, you have a chashash he might do it shelo lishmah. What are you thinking already? That you have to come and say, no, it better be done lishmah. Wow, very interesting question. Unless you learn, you know, maybe it's not only the adanim, it's going on everything, and the veyikchu li is just the veyikchu li terumah, but the li is actually going on everything. As a matter of fact, it says, Tikchu es terumasi. There it's also, si, me, terumasi, mine. Is that like as if it would have said, veyikchu li lishmi? What about the middle one, the one that speaks about that a person should give for the Beis HaMikdash, the Mishkan? There it doesn't say lishmi. Maybe the terumasi is.

Lishmi. You know who says this? The Kli Yakar. The Kli Yakar wants to say that the li by the beka l'gulgoles is li l'shmi. Trumah si is a little ... even though it's not a drash. There's no such Chazal like this. And then he asks, how come the middle one, the middle one is not what? L'shem Hashem. Ein Kli Yakar, an entire long Kli Yakar. You hear, rabosai? So you see that we're going in the right direction, that the Kli Yakar is being me'orer, really, this question. V'yikchu li is only about the adanim, and if it's about the adanim, so then how come, how come, if it's only about the adanim, how come there it says v'yikchu li terumah? So maybe it's also about the beka l'gulgoles for korbanos, but again it's the same question. Why there does it say li, what, li l'shmi? I beg to differ that trumasi doesn't mean li l'shmi. Trumasi might mean, for Hashem, fine, but it doesn't mean li l'shmi. V'yikchu li is maybe, I believe, possibly, as is mashma, that it was only by the adanim. Why? Why? Why would there be a din of lishma on something which is nothing to give? And of course the person would want to give it for the Beis HaMikdash, the Mishkan. Who would not want to give fifty cents for the foundation of the Beis HaMikdash? What are you saying? And there the Torah has to stress li l'shmi. What's this li l'shmi? What is it? What is it? And I'll ask you another kasha. If it's the way we're learning that it has to be done l'shma, so I ask you, which l'shma are we referring to? Do we refer to the l'shma, cheftza, like you have to make tefillin l'shma? What means l'shem kodesh, for the right reasons. The Michtav Eliyahu tells me a tremendous yesod. He says people think mitoch shelo lishma ba lishma means that you're not lishma, and that will bring you to lishma. Says the Michtav Eliyahu, wrong. Mitoch shelo lishma ba lishma, in every shelo lishma a person has a lot of lishma. Wait, a Yid does a mitzvah, it's completely shelo lishma. You think he's doing it only for himself? Of course he's doing a little bit for the Eibishter. Mixed in to that is shelo lishma. You hear? From the mitoch, from within the shelo lishma, the lishma is going to win. The lishma is going to overpower the shelo lishma. Michtav Eliyahu writes, he says, Tohus ha'olam — the world thinks, Sir, sir, you hear? You, you hear? Mitoch shelo lishma. What about lishma? Shelo lishma — his mind is only shelo lishma. How could there be such a thing? You know a person that wears tefillin thinking, I'm only doing it because I want to do it, because I want people to look at me? There's no such thing. Hey, I'm giving money to tzedakah. I don't mean at all HaKadosh Baruch Hu. I don't mean at all the beis hamedrash. I mean myself. How could there be such a thing? It can't be. The answer is, we're talking about percentages. Originally he started out percentage-wise more shelo lishma than lishma. Mitoch shelo lishma, from within the shelo lishma, will come what? Lishmah. This, if you look in ... Yoreh Chelek Aleph, I believe it's page two-something. I remember correct. I'll find you the page, because it's a very interesting... Hegra talks about the Beis HaMikdash and the lishmah, the Beis HaMikdash, of the Mishkan. Yeah, here it is. ... here. This is what he says. You know, it's maybe kedai, let's go through it. Remember, it's a beautiful ... On regilim, page 230. On regilim, you hear? We're accustomed to think that ... I'm sorry, shemitah shelo lishmah ba lishmah, that mitoch shelo lishmah we come to lishmah. Aval ta'inu b'kach, shevi meik big mistakes. Lo yah shelo lishmah maybe it's ha-lishmah. It's not the shelo lishmah that brings the lishmah, ela nekudas ha-lishmah, markeves ... ad sheneikel achak lizgaber aleha u'legarsheha. He says it right. Vatzivui chovah, you hear? Lechem u'lishtis b'Shabbos. There's a chiyuv to eat on Shabbos. Everybody knows it. I don't know anybody who doesn't know that there's a chiyuv to eat on Shabbos. And he has maybe... okay, afterwards we'll take it out. At the end of the shiur maybe. For now, we'll take it out, just in case. Okay, now. So it says that yimuchuyiv to eat on Shabbos. He brings a Baal HaMaor, the Rishonim. Vechol mi she'eino ochel chamin, tzarich...

Look, if doesn't eat cholent on Shabbos, apikores! Don't marry into his family. No, you don't know. It's a פירוש בעל המאור. No, no, really, it's a פירוש בעל המאור, that if you don't eat cholent on Shabbos, you better check into him. You hear? Listen to what he says. צריך בדיקה, who, min. You know, Eliezer, I need with the hat, so it's anyway not again. I don't know what... כל מי שאינו אוכל חמין, צריך בדיקה אחריו, אם הוא מין. If he's an apikores. ואם מת, יסתכנו בו עמו. And if he dies, גויים should bury him. Yidden are not allowed to bury him. ולהזמין, ולבשל, להטמין, ולהעניק את השבת, ולהשמין, הוא המאמין. To do all this, then he's the real ma'amin. Heh? Says the Michtam Eliyahu, it's a peleh. Why? Because Rabbi Yisrael Salanter says a person could eat away the whole Shabbos with tzimmes. You know what tzimmes is, right? From Rashi. Tzimmes is the carrots. Says the R' Yisrael Salanter that a person could eat up the entire Shabbos with tzimmes. So he asks the question, but l'maaseh, you're supposed to eat on Shabbos. You're supposed to eat on Shabbos. Says the Michtam Eliyahu like this: אבל זה פשר הדבר, ודאי אפשר לאבד את נקודת הלשמה. A person could destroy even the dot of lishmah in his actions. That's what Rabbi Yisrael Salanter is referring to. But of course, a hundred percent. A person needs the shelo lishmah mixed in with the lishmah, and the lishmah will outweigh the shelo lishmah. But if a person spends his entire Shabbos just food, food, food, he destroyed even the nekudas halishmah that's in his toich shelo lishmah. That's what the ... says. You hear? A tremendous yesod. You hear? Tell me, when a person sits at his Shabbos table and he's eating cholent, you think he's doing it l'shem? And even if he says, Kein, shemayim l'shem it's Shabbos, it's not true. He's lying to you. He's lying to you. So what's the pshat? You hear? And not only that, he says that if a person doesn't eat a whole Shabbos, levashu, lulai, eating and drinking, he's a koifer. So how does the two things go together? The answer is, you have to do shelo lishmah. Nobody's supposed to eat. But in the shelo lishmah has to be a nekudah of lishmah. And the nekudah of lishmah is so big that it outweighs the shelo lishmah. It outweighs the shelo lishmah. So the question is, there's no such a thing as shelo lishmah. So how could there be a problem with chisaron of lishmah? Maskeh pashut kasha: how could there be a problem of lishmah? Oh, unless you say that it has to be 100%. Maybe. Maybe the pshat is that the lishmah has to be so strong that it has to be 100% lishmah. Why? Why, by everything else do we have a halacha, klal, shelo lishmah ba lishmah? And the pshat is not that it's shelo lishmah, that in the shelo lishmah you also have lishmah. So how come by the Beis HaMikdash, the Mishkan, the lishmah has to be so much that there's no room for shelo lishmah? Otherwise, what's the chiddush of lishmah? It's always that way. I'm asking, pashut, I'm trying to learn with you a Rashi that everybody just throws out: Hey, lishmah, it's lishmah. What does it mean? What does the word mean? So I'm saying pshat like this: Lilishmah means lishmah. But if it means lishmah, so then you have a question: How can it be that a person has lishmah, and at the same time we're saying that it's not good enough, because every shelo lishmah is lishmah? And the answer is, it's not enough lishmah. Not enough. The question is, why is it that the Beis HaMikdash, the Mishkan, needs—and don't forget by what, by the adanim—complete lishmah? So what's the chiddush? It's anyway that. It's so little, so it's anyway that. Rabosai, let's talk a little. Eliyahu, I think it wasn't good. Let me take it again. Okay, now. So, Rabosai, listen carefully. We're going to—

Going to the sugya of asu li mikdash, going to the sugya of asu li mikdash. What does it mean? Did you hear the question? Do you understand the beautiful question? What's all this lishmot talk? How much is it needed? Why is it different than any other mitzvah? What's going on over here? And why is it unique to the Adanim? Why is it unique to the Adanim? What does it mean, v'asu li mikdash? You ready? And this part gets very interesting. So those that were bored till now, don't be so bored. It's going to get interesting now. What is v'asu li mikdash? I want to show you that there's a little bit of a discrepancy in the pasuk. On one hand it says, v'asu li mikdash, then it says, Mishkan. It uses the lashon of Mishkan. As tavnis haMishkan, the next pasuk. Tell me, is it called the Mikdash or is it called the Mishkan? What is the name? What is it? If you want to know the name of the sanctuary, what's it called? Is it called Mikdash or is it called Mishkan? Now we know that the Beis HaMikdash was called Mikdash, and in the Midbar it was called Mishkan. But you see that actually v'asu li mikdash is going back even on the Mishkan too. So what is v'asu li mikdash? Rav Chaim HaKadosh speaks about it. So I would come and say that Mishkan is the noun, it's the name, and Mikdash is the verb. You're saying that. So let me show you where it's not so pashut, okay. And yet, Mishkan is the name, the noun. Mikdash is the verb, what it is. Lehavdil elef havdalos, and not elef, but alfei alafim v'rivei revavos havdalos, the White House. Okay? The White House is its name. It's not its activity. And the biggest raya is, unless you call white lies. So maybe that's the activity of the White House. No, maybe. Maybe that's why it's called the White House. But I would say it wouldn't be white lies. I think it's straight-out open lies. So it's not called white; it should be called the black lies, underground. Yeah, what do they call the black market, right? So it should be called the Black House. White House is the name, the noun. The government, whatever they call it, the presidential estate, that's what, the verb, the verb of the noun. And even in a noun, even in a name, there's the verb of it. So the verb of it is what? La'Asuli Mikdash. Let me show you that many Rishonim learn like this. Many don't. I'm going to begin with the Ibn Ezra, because the Ibn Ezra is the most simple. I think Rabbeinu Bachya learns like this. Many Rishonim learn like this as well. La'Asuli Mikdash. Why is it called Mikdash? Because since Hashem dwells there, and Hashem is kadosh, Hashem is the ultimate kedusha, so it's a beis hamikdash. It's a mikdash. It's a sanctuary, because HaKadosh Baruch Hu, the Kadosh, the Holy One, rests over there. Rashi is a little different. Rashi explains, Va'asu li Mikdash, says Rashi, Va'asu lishmi. Beis kedusha, a house of kedusha. What does he mean? Does he mean—don't forget, we’re talking about what you’re doing, not what Hashem comes and rests and therefore becomes kedusha, but you have to make a beis kedusha. So either he means for the activities of after the doing, or he means the activities of what you’ve done in it to make it kadosh. Again, pay close attention. We’re going to learn with you pesukim that maybe, you know, you haven’t learned before. Ve'asu li mikdash. What does it mean to make a mikdash? And the answer is, pshut. What’s the kedusha? So if you take a look, the evidence is simple. Since Hashem is there, veshachanti b'socham, He rests, He’s dwelling there, hashra'as haShechinah, la'asu li mikdash. Rashi seems to learn, ve'asu li shemi beis kedusha. To learn like the Ibn Ezra, that because Hashem is there, therefore it’s kedusha. It’s not clear. It would make more sense to learn in Rashi that the house itself is a house designated for kedusha. So does he mean—

Because of what's being done after it's being built? Does he mean because of all the karbanos and the avodas hakodesh that's done over there, that it's called the Beis Kedusha for the activities that are being done there? Or does he mean for the way it's being built? It's built kedusha, in a holy way, in a spiritual way. What does he mean? So the Rambam, I believe, learns the first way. It has to do with the avodah after, because the Rambam, the very famous Rambam, what's called, V'asu li Mikdash, says the Rambam, mitzvah, it's a mitzvah to build Bayis LaShem, muchan, which is prepared lihyos makrivin boi hakarbanos. V'chayyegem alo shalosh pa'amim bashanah shneem v'asu li Mikdash. You see that the avodah that will take place in the Beis HaMikdash makes it V'asu li Mikdash. It's not the building, but what is it? It's V'asu li Mikdash. What's going to be? The services, the avodah. What's going to take place in the Mikdash makes it a Beis Kedusha, V'asu li Mikdash, p'shat Rambam. In Rashi, though, it's not clear to me. In Rashi, I could learn that Rashi means the way it was made, the way it was built. It was built Beis Kedusha. For example, when you want to build a summer home, it has to be built fit for the summer. You put in air conditioning and windows and whatever else is needed for a summer home. My imagination is not that good. A winter home has to be built for the winter. You put in cheis, heat, and it all depends on what it's built for. Office is built like an office. Bayis kedusha, since it's for kedusha, it had to be built in a method of kedusha. I can learn like that in Rashi. Now I'm going to tell you a fourth pshat, which Reb Shamshon Raphael Hirsch says. I love it. I love it. He asks the question: is a kedusha or is a mikdash? Is it asuli mikdash or is it mishkan? And the answer is: mikdash is what we do, mishkan is what Hashem does. We have to do a house which we, we become sanctified in. It's a house designated for our work, our dealings of kedusha. Mishkan is the result. If we do this, Hashem will dwell. Means it's what we do will be done. Reb Shamshon Raphael Hirsch says, ma'arich. There's two parts to mishkan. It's what we do, and it's what Hashem does. We do mikdash and He does mishkan. I like it. The house was designated for our sanctification. Let me just charge Eliezer to take care of this. I think let's take care of it now. So listen carefully. Va'asu li mikdash. Yeah, va'asu li mikdash. I want you to learn with me: what does va'asu li mikdash mean? Either it means, v'asu li Mikdash, make for Me a home which will be kodesh because Hashem is there. And Mikdash is the noun, okay? Mikdash is the noun. And the noun is based, of course, on a verb, that the verb is Hashem is there. Or Mikdash has to do with the avodas hakodesh that will be done over there. There's an avodas hakodesh that's going to be done there. So after, that's the Rambam. Rashi says Beis Kedusha might be the way it has to be made. Reb Shamshon Raphael Hirsch's learning, that what is it? It's Beis Kedusha, the verb that we do. We do kedusha there. It's not it, which means it's bichlal not a noun. Let's say it that way. According to Reb Shamshon Raphael Hirsch, it cannot not a noun. It's a verb. The Mishkan is a verb. The Mishkan is a verb, and the, whatchamacallit, is a verb. And the Mikdash is a verb. It's all about what's done. We do kedusha, and Hashem does what? Mishkan. Now let me show you again. V'asu li Mikdash, the mitzvah.

To bake, or is it the mitzvah to have? What's the mitzvah? Is the mitzvah to build a Mishkan, a Mikdash? What is the mitzvah? To make the Mikdash, or to have the Mikdash? This is a tremendous diyun in the Acharonim, tremendous diyun. Shlomo HaMelech hired workers. You know who he hired? Chiram, avdei Chiram. Workers, goyim, avdei Chiram. And they went and they helped Shlomo build the Beis HaMikdash. If there's a mitzvah to build a Mikdash, how could you have a goy? How could you have a goy do it? Yochanan Bayis, which is the Tiferes Yisrael in Middos, os aleph, Maseches Middos, os aleph, brings a raya that goyim are allowed to build, because you see avdei Chiram, avdei Chiram built it. Unbelievable. You see goyim built it. So how could you say goyim are not allowed to build it? It says clearly that goyim were building it. If you look at the Piskei Tosfos in Middos, os chaf-beis, it says clearly goyim are not allowed to build on the Har HaBayis anything. It says in Yochanan Bayis not. How could you make them gerim to build the Beis? What do you mean, slaves you may? I don't understand. No, avdei Chiram, avdei Chiram were goyim. So the question becomes, goyim, chas v'shalom, you're not allowed a goy build a Beis HaMikdash, build a Mishkan. Comes along the Mishkenes Yaakov, and he says very pashut. Even though they were goyim, avdei chirah, that it was gadol omed al gabeihem, which was a big shailah of halacha, that if a goy is allowed to make tzitzis, and then you have a gadol omed al gabeihem, a Jew, a katan if he's allowed to make it, and a Jew stands on top, shlomo supervised. Maybe not he himself, but shlomo's avadim, the Jewish ones, supervised avdei chirah. And therefore, says the Mishnah Tziyon, it's no raya that goyim are allowed to build. And the biggest raya that goyim are not allowed to build is because Tosafos says clearly that goyim are not allowed to build on Har Habayis. And don't ask from chiram because gadol omed al gabeihem. Let me ask you a question. If the mitzvah is to build, then ein hachanami, goyim are not allowed to build. But if the mitzvah is to have, so then building is only a hechsher mitzvah. It's only to get to having. Whenever there's a hechsher mitzvah, goyim are allowed to do it. If you look at the Keren Orah in Maseches Yevamos, daf vav, says clearly, asei docheh lo sa'aseh, the sugya is over there, hechsher, that the whole thing of building a Beis HaMikdash is only hechsher mitzvah. And mimeila, we don't have a problem. We don't have a problem with chiram building it because a goy is allowed to do a hechsher mitzvah. So we have a tremendous machlokes: is building v'asu li Mikdash mitzvah, or is v'asu li Mikdash hechsher mitzvah and the ikar is to have? Let me show you how relevant and how interesting this topic is. The third Beis HaMikdash, who's going to build it? Anybody know who's going to build the third Beis HaMikdash? Some say that it's Mashiach will build it. They say they built it. Some say that. But they're wrong. That's what you say. So, Rashi in Sukkah says, but the Rambam disagrees. Let me tell you the topic. There's a whole shaila: Chadash is aser. Maybe it should be aser from the night, meheira yibaneh HaMikdash. We're all afraid that the Beis HaMikdash will be built and then Chadash, and people are going to say, Oh, last year I ate chadash. Says the Gemara, it's good, so then it should be mutar, because the Beis HaMikdash won't be built by night; it'll only be built by day. This is a Gemara in Sukkah. Says Rashi, the ein binyan Beis HaMikdash here, the ein binyan Beis HaMikdash balayla. You couldn't build the Beis HaMikdash at night. D'chsiv, uvayom hakim. It has to be built by day. He brings a raya from Shavuos. Says Rashi, that's not a kasha, because this is the third Beis HaMikdash we're talking about, and the third Beis HaMikdash is going to come from shamayim. So there's no chisaron of uvayom hakim, because we're not putting it up; Hashem is putting it up. Let me read you the lashon: 'Shanu metzapim bonu uveshuchlo.'

Galui v'yadua miShamayim, it will become revealed, finished from Shamayim. So therefore, you don't have a problem. ... We can talk about this question. So therefore, there's no problem of biyah; it can be done by night. This is Rashi shita in Sukkah mem-alef, and it's Rashi shita in Shvuos ches-vav. The Rambam in Hilchos Beis HaBechirah, perek yud-alef, halachah daled, says clearly, Melech HaMashiach, Melech HaMashiach is going to build the Beis HaMikdash. What's the pshat? So the Rishonim say clearly, since there's a mitzvah to build, how can it be that Hashem will build it for you? There's a mitzvah to build. Who asked me this kashya? How can it be? And the answer is, Mashiach will build it, like Shlomo built it. Melech Shlomo, Melech Mashiach will build the third Beis HaMikdash. Says the Kli Chemdah and all the Acharonim, big talk in the Acharonim, it all depends on this shailah. If you learn that the mitzvah is to build, then it can't come from Shamayim. You need a bar chiyuva. But if the mitzvah is that it should get built, which means not the actual building, but that we should have, so the hechsher can be done just like it can be done by goyim, so the mitzvah Hashem will be done where? But the ... what's wrong with sending Hashem the shliach? Well, Hashem's not a bar chiyuva. Okay, so what? Hashem's not a bar chiyuva; you're not mechuyav in the mitzvah, b'inyan. Right, but goyim also not mechuyav, and avdei Chiram used to do it. So if you learn that it's a hechsher mitzvah, say the Acharonim, therefore it can be done min haShamayim. But if you learn that it's a mitzvah to build the Mishkan, then what? Then Malach HaMashiach has to be done by a Barchi. This is a synopsis, a big, big talk in Acharonim from here till who knows where. It is a big talk. We don't need a ... to come and... We're going to talk about this. We're going to talk. Now, I saw a peldige pirke d'Rabbi Eliezer. Pirkei d'Rabbi Eliezer says—you know, by the way, all the interesting midrashim are there. Anybody who likes Midrash, learn Pirkei d'Rabbi Eliezer. It's geshmak. He says an interesting thing. He says, the Mishkan, the Beis HaMikdash, it's not going to be built by Shamayim. It's ours. But it says it's going to come from Shamayim. It's not a contradiction. It's going to be the old Beis HaMikdash, then it's going to come up from the earth. The old Beis HaMikdash will come up from the earth. First one or second one? Second. Second one, kavu she'arim—it got sunk into the ground. It's going to come back up. Yeah? You like it? Tell me, what is the lashon of Rashi? Banu u'meshuchlal, hu yigaleh v'yavo min Shamayim. What's yigaleh mean? Revealed. Galui, discovered, excavation. Very interesting lashon of Rashi. According to the Pirkei d'Rabbi Eliezer, it will be excavated from the ground. They'll uncover it from the ground. Hu yigaleh. Huh? I would say min Shamayim. That's not a kasha. Not a stirah. Shamayim u'megaleh here. Not a stirah. From Shamayim. Miraculously. Okay, let me explain to you what my whole problem on the whole topic is. If you take a look at Daniel—not the Talmud Daniel, but the Navi Daniel. In the Navi Daniel, it says clearly that the measurements of the Third Beis Hamikdash is going to be a lot different than the second one. So how could the Pirkei deRabbi Eliezer say that it's going to be the old one, that's going to become bigger, much bigger, much bigger? So how could you come and say that it's the same one and it's going to come up from the ground? I'll tell you what I... ready? I'm going to say a pshat you never heard before. You know there's a foundation to a building, and then there's renovation. Today we buy a small house, and we add ten rooms here and twenty rooms there. What's it called in English when you add to the house? Extensions. The core of the Beis Hamikdash will come up from the ground. Extensions will extend. I want to say, I found a mekor for it. My real disk says, ... והראינו בבניינה.

Vesamcheinu b'sikunoi. You say it, no? Only Ashkenazim say this? Everybody says it. Vareinu, you should show us the binyan. Vesamcheinu b'sikunoi. What does sikunoi mean? Renovations. Maril Diskin says, he says a mefurash in the Medrash I never saw it before. Pshat to see it, that when the Beis Hamikdash will come, Klal Yisrael is going to be upset. You didn't let us build it. We wanted to do something to build it. So they're going to leave the doors. The doors are not going to be built. Go build the doors. They'll have to fix the doors. Yisaknu hadalsos. They'll have to fix the doors. Vareinu bivinyanoi, vesamcheinu b'sikunoi. We'll see the Mikdash. But then we still have to what? Be sameach. And what's the simchah? I understood Maril Diskin means to say is because that's what we're going to do. We're going to be so upset, tzaar we'll have that we're not building. Vesamcheinu, make us happy. B'sikunoi, by fixing it, adding, renovating the Mikdash. Yes, that's why I was referring to the adding the doors could have been that the measurement. Okay, don't ask. You know what? Don't take a diamond and remove it. You don't like the diamond, so give it to someone else who likes it. You know, everybody has taste. So everybody has different tastes. Some people enjoy it this way. Believe you me, I say a shiur in a way, everybody has something. Believe me, I have everything oisgecheshmt in this little brain of mine. It has a certain mahalach, the shiur. Everybody, certain people need the halachah, and certain people need the ... the pirkei d'Rabbi Eliezer, and certain people need the pshatim, and certain people. It's all geared for everybody. The wall, it's not built. Are the kashas on the wall? Yes. But there are going to be bigger kashas on the Pirkei d'Rabbi Eliezer without it, okay? You'll like it, say it that way, we'll say it that way. How can Pirkei d'Rabbi Eliezer say it's the same one if it's—Daniel's is different? Daniel says clearly the Beis HaMikdash was different. The third one is different, okay. There's a whole halacha. Are you allowed to build it by night? The inyan ein Beis HaMikdash balailah u'beyontif. So the Mikdash David has a very nice kasha. Mikdash David asks a kasha: Bishlama if you learn that it's hachanah, or you learn like what—I'm saying either you learn like Rashi, that Hashem does it, fine. Or you learn that it's hachanah, so again, fine. But if you learn there's a mitzvah to build, so how could you be meyashev the Gemara in Sukkah with the Rambam's shita that there's a mitzvah to build? The Mashiach is going to come and build. Hayitachen that he's going to go build it in the middle of the night? The Gemara says it could be built by night. What do you do with that Gemara in Sukkah? So the Mikdash David clarifies an interesting shailah: night is not allowed to be built? Night is not allowed to be built? It's an issur, or night means that you can't build it, it's a chesaron b'etzem. So if the pshat is it's a chesaron b'etzem, you can't answer me Mashiach and this one and Shamayim will build it; you don't gain anything. You gain nothing, rabosai. You can't come and tell me Hashem will do it. Yeah, but if He— Hashem comes and says, you know what, I'll give you a new type of matzah. It's going to be made from bread. You can't do that. But if it's an issur, if it's an issur, so maybe the issur people, bar chiyuvah, have the issur. This is the Mikdash David's kashya. Okay. Says the Steipler, v'li nirah pashut, and there's no questions about it, that the third Beis HaMikdash is different, and all the halachos that are nogea to the first two Batei Mikdash are not nogea to it. According to the Rambam, we're going to have to say that the halachos that are nogea to binyan HaMikdash change by the third Beis HaMikdash. Azei shtei, in Kinas Yaakov, Shvuos siman yud. Why? Why does the Mikdash change? I mean, why should it be that the halachos of the Beis HaMikdash change? You didn't understand this. You can come and say, gezeiras hakasuv, that's the way it is, don't ask questions. I'd like to ask questions. I'd like to understand. Why should it be that the first two batei Mikdash are what, have the halachos that you can't do it balaylah, and the third Beis HaMikdash, no, it's different. Hashem might do it, then it could come out that you could do it by night, and it's different. Don't ask kashas.

Why not? Rabosai, let me tell you what I think. Rav Shamshon Raphael Hirsch told me a מאורדיקע יסוד. The building of the Mishkan, the building itself, is our expressions of kedusha. That's how we are mekadesh ourselves, by building a Mishkan. Our avodas Hashem is to build the Mikdash. The third Beis Hamikdash, the avodas Hashem will be completely different. ומלאה הארץ דעה את ה'. The whole world will know of Hashem. I'll explain to you maybe in terms that you'll understand, because everybody here is a big mekubal, as well as you're also tremendous baalei hashkafah. You ever hear of his'orerusa d'le'eila and his'orerusa d'letata? Everybody, right? Is it coming from me or is it coming from Hashem? I believe that this is the chiluk, and Memesh says, and all the mefarshim say this, in today's times it's his'orerusa d'letata. In this world it's his'orerusa d'letata. We do, and Hashem. When Mashiach comes, it will be מלא הארץ דעה את ה'. Everybody will know about Hashem. It's not going to have to take work on our part. If Hashem will be nigleh, Hashem will reveal Himself to us. The yesod of the Mishkan is his'orerusa d'letata. That's what it is. It's the work. Ma'asei yadeinu konenehu. It's about the work that we have to do in this world to be makdish ourselves, to sanctify ourselves. If we do it, then there's Mishkan. Then Hashem dwells among us. But it's our work. We have to do the groundbreaking, so to speak. The asu li, they have to do it. That's the first two batei Mikdash. The third one is not going to be the asu li Mikdash. The third one is going to be HaKadosh Baruch Hu will come from Shamayim. Hashem will send you the Mikdash. Mal'ah aretz dei Hashem. It's a whole different avodah. You know that? I know there's good kushyos, because be'emes the Rambam held that there's no difference between Olam Hazeh and Olam Haba. I could be mareich on this, which I don't really want to, because there's no end to the depth of this concept. I just want to give you a little bit of the concept. Understand, the va'asu li Mikdash is that we have to do kedushah. We have to do sanctifying things in this world, and then Hashem will rest by us. What were the adanim for? Does anybody know what the adanim? That was the foundation. The avodah, the avodah of the Mikdash is parallel to the avodah of a person. We don't have today a Mikdash, so we have other avodah. But it's the avodah. The yesodos have to be lishmah. In the lishmah, then you can start having a little, more lishmah, less lishmah. But the yesod of it has to be lishmah. I'm going to show you something a little bit further, and then you'll understand better the trend of thought that I have. The adanim were used for what? Does anybody know what the adanim were used for? Okay, so I'd like you to all take a look at perek lamed ches, okay? Perek lamed ches, pasuk chaf tes, lamed, lamed. Go take a look at what the adanim were for and what the beka lagulgoles vayechulek trumah was actually for. It's an interesting chiddush. Go ahead. Lamed ches, pasuk chaf tes. Oh, so there's terumah in the Choshen. There was copper. There was copper, yeah? And the copper was for what? What was it for? Right, what was it for? Nu, go ahead. You can't read. You read. Go ahead, nu. Yeah. Very interesting. Vayazbo Adnei Petach Ohel Moed. Yeah, go ahead, nu.

Very interesting. You know, the adonim, there were two parts. There were two types of adonim. Actually, they were the same, but they were for two different parts of the Beis Hamikdash. There was adonim for the actual Mikdash, and then there was for the chatzer. What about the ohel moed? The ohel moed was the Mishkan. That was the adonim, was the beka lagulgoles. But the Pesach ha'ohel, the adonim which we used for the Pesach, that was what? Nechoshes. Strange. Strange to me. Yeah? The adonim. Even in the adonim there was chatzer, there was the yard, and then there was the Mishkan. The beka lagulgoles, the coins were used for what? They were used for the Mishkan proper. In English we call it Mishkan proper. The chatzer, that was adonim for tnufah, from the choishes, the ones that they, the nedivos halev, the ones that they gave on their own. What about the Pesach ha'ohel? The ohel not. The ohel was the adonim beka lagulgoles. But the petach ha'ohel was with the ones from the choishes. Why? Let me tell you what I think the pshat is. It's a pshut pshat. This is not the yukim, this is not kashas. The Mishkan was Mishkan, and then there was a chatzer to the Mishkan. The adonim were needed from both. There was a division in the adonim. The ones for the Mishkan, that was beka lagulgoles. You didn't use those for the chatzer. And even for the petach ha'ohel, the adonim were what? The nechoshes. What's the pshat? Very strange. You come and say, It's clear that everything that happened in the Mishkan was a lesson. That's clear in the mefarshim. Every single meforesh discusses what is the lesson. And you know what the pshat is? Because the idea of building the Mishkan was avodah. It was a form of avodas Hashem. What are we to learn from this? Mr. Kaik, come, let me tell you what you're supposed to learn from this. You ready? I explained to you the choishes is nedivos halev. I explained to you, pay close attention, that the Mikdash itself was about nedivos halev. The adonim, that was the yesod. The yesod was what? Beka legulgoles. It had to be shemah. It had to be everybody equal. There's a very interesting pasuk: Vani b'rov chasdecha avo beisecha, eshtachaveh el heichal kodshecha b'yirasecha. Make up your mind. Is it Vani b'rov chasdecha avo, or is it Eshtachaveh b'yirasecha? Which one is it? So the truth is, there's gilui b'rada, there's both. The Malbim makes it into a stirah. The Malbim says, Whoa, givealdig. Avo beisecha is b'rov chasdecha. Once I'm inside, eshtachaveh. When I do the avodah in inner inner, that's b'yirasecha. Begins with chesed and it ends with yirah. The more you get into it, the more there's yirah, there's fear. Let me explain to you what I think he means. Coming into avodah has to be nedivos halev. Coming into the avodah has to be you want. That's the techilah, that's the coming, avoi beisecha. The Pesach ha'ohel is still like the chatzer, that what, mechoishes. It's about the dive, it's the parts that you gave. Yeah? It's the parts that you gave. Once you're on the inside, it's yirasecha. It's yirah, it's fear. The avodah is not chesed. The avodah is kfiyah. I'll explain to you what I mean. You know, a person starts off wanting to learn. He starts off, he has big ideals, big goals. It's exciting. It's geshmak. How come as time goes on it gets difficult? It gets more and more difficult. As a matter of fact, Chazal tell us that tzaddikim, HaKadosh Baruch Hu medakdek imahem kechut hasa'arah. Only tzaddikim, which means the deeper a person goes into the avodah, the more it becomes dangerous. The closer to the aron. V'hakam Kohas was the least. Why? Ha'aron mechalel. The closer you are to the kodesh, the more deeper you are in the kodesh, it's beyirasecha. Fear, danger.

It's force. The beginning is b'reish chazdecha avoy beisecha. Eshtachaveh el heichal kodshecha b'yir'asecha. This is a malbim. This is not—I didn't make this up. This is a malbim. I'm just giving it to you to understand what the malbim means. You begin! It begins. It's beautiful. Avodah, HaKadosh Baruch Hu. Very romantic, so to speak. It is. It's romantic. People are chozer b'teshuvah. Yeah, they're so into it. They feel, yeah, the Ribono Shel Olam moves them, right? Then the minute it gets deep into the—you're already in it—eizeh ba'yos, eizeh kashyos, difficulties. Kfiyah. And there's like force. V'ha'adonim, for the Mishkan itself, needed lishmah, me'ahuz lishmah. It also needed that it should be bekalagulgalos. It wasn't b'divus halev. It was kfiyah. You were forced. Everything else was done what? Everything else was done—tell me one more thing, and I want to explain this to you. On the outside, what was the mizbeach? Mizbach hanechoshes. On the inside, what was it? Zahav. Do you know the difference between a choshes and zahav? Reb Shabshefol Hirsch explains beautifully. Nechoshes is not clean. Nechoshes is dirty. Nechoshes, got to work hard to slam it into place. Zahav is pure. Inside, it's about purity. Tzadikim HaKadosh Baruch Hu medakdek k'chut hasa'arah. It had to be zav tahor, it had to be pure. On the outside, it's the chayshes. The Pesach ha'ohel also is about the chayshes. I asked you a question: how come, from all the Beis HaMikdash, what is the Ribbono Shel Olam saying we have to do? It's beautiful, the Mikdash Shamshon, beautiful pshat. He explains, he says, zahav, it's easy to mold, it's easy to weld, it's easy to mold, it's much softer. Silver is purer than copper, but again, it needs welding, it needs the chayshes, it's dirty. It's not a clean copper, it's a coarse. You guys are into the metals. Who is into metals? Who's a goldsmith here? Anybody? No? It's coarse. Kasher, the avodah, gold is soft, pure. The Pesach ha'ohel. What about the Pesach ha'ohel? Pesach ha'ohel has to do with netivas halev. Pesach ha'ohel was like the chatzer, it had to do with netivas halev. It has to do with how much a person wants. V'asu li mikdash. And this is where I'm getting back to. What was the Beis HaMikdash? Was the Beis HaMikdash about what was on in the Beis HaMikdash, or the Beis HaMikdash was the actual building? The actual building itself might have been a mitzvah. The actual building itself was the Mikdash, was the kedushah. Sometimes you have a building. The ikar is not the way it's built, but is it? It's the result. When someone comes and says, Oh, that's a nice house. Well, because it was built nicely? No, because at the end it's nice. But then there's certain things called art. You know, by art, what is part of it? Not only the result, but even what? The craftsmanship, the chochmah of craftsmanship that went into it. Betzalel was an architect. Like we said, he was only 13. We spoke about all this. V'amalei boi ruach Hashem. Hashem put tremendous ruchniyus, spiritual things. Why? Because it was an architecture that the architect itself was kadosh, was pure. It was something different. It was spiritual artwork, embroidery. Tell me, when you see embroidery, what is it? It's only the result? It's also the chochmah of the melachah. It says clearly, Meleches machsheves, chachmah. It was a tremendous spiritual wisdom in the building, because the kedushah had a lot to do with the building itself. And I just want to add one more thing, with this we'll end. The Mikdash and Shabbos. We don't do the Mikdash on Shabbos, right? Limud is, right, you're supposed to keep Shabbos. Okay. All melachos...

Which were in the Mikdash are aser on Shabbos. The melachos of the Mikdash done in the Mikdash, but the melachos of the building of the Mikdash. This is a machlokes Rishonim, nigleh. Tal speaks about it. For example, samimanim, right? The dyes. Was it in the avodas hakorbanos, right? Was the samimanim, or it was in the building, the oros eilim adamim? Which one is it? Some Rishonim say it has to do with the building, and some Rishonim say it has to do with what? The avodah. You know what they're arguing in? What is asur in Mikdash? Which is the kedushah? Is it the avodah that's done in it, or is the Mikdash the building? Rav Shamshon Raphael Hirsch is teaching me that the building itself is avodas hakodesh. It was an avodas hakodesh. It wasn't to have the result of a building which is ra'ui l'Shechinah. The avodah itself, the building itself, was spiritual embroidery. It was spiritual architecture, art. It brought out avodas Hashem. So this is what I'm explaining to you: the adanim had to be li'shmi, where? In the yesod. The yesod has to be li'shmah. You can't do something that the yesod of it isn't li'shmah. In the lishmah, you can have meis Hashem, ish, v'nalibai. And this is also the Pesach, the inyan of coming in. A person comes in, the coming in is going to be, 'Merov chasdcha aveisecha.' The coming in is going to be b'nedivos halev. The yesodus of within is bi'rasecha. This is avodas Hashem. It starts with a keren you enjoy. You know, I once told this to you. Someone once asked Reb Dovid Povarsky, how does a person learn with cheshek? How does a person learn with cheshek? So he said, Cheshek? Why don't you tell him? I've been learning 70, 80 years already without cheshek. Where's cheshek? How could you have cheshek if it's rough to learn? It's not easy to learn. You know when you have cheshek? When you first sit down. People don't realize that. When you start out, ooh, it's like a ... It gets rough afterwards. להשתחוות בהיכל קודשך, to remain in the Beis HaMikdash is b'yirasecha. It's about fear. It's not about chesed. It's not about ... oleh regel, yeah, those that come. You know, I like all the people that oleh regel, right? What are they, oleh regel? They come to Beis HaMikdash three times a year. What? B'simcha, yeah. They're all excited, three times a year. Yeah, people come three times a year to yeshiva, yeah, it's beautiful. But it's the ones that are in the Beis HaMikdash. It's b'yirasecha. It's rough. It's rough. It's not easy. Avodas Hashem is not meant to be easy. It's forced. It's beka l'gulgoles, because the yesod, the yesod of the Mikdash is kfiyah. It's not a dimus halev. This, rabosai, is an insight, a little bit. There's a lot more, because the problem with talking about the Mikdash is every part of the Mikdash has its ruchniyusdike significance. But this is one part of it, at least the binyan we understand. Understand the binyan as a lecture. As a lecture of avodah, how you go into avodas Hashem. And the Mesillas Yesharim tells us this: before the eigel, we didn't need all this. Before the eigel, we didn't need all this. It was all internal. After the eigel, we needed external. This is external lesson, external derech in avodas Hashem. It's hard for me to explain clearly. I don't want to say it's a punishment. You know, let me—I'll give you an example. Okay, you ready? Yeah, I want to give you an example. I just want to show you how you should understand. Listen carefully. When you first get married—everybody's laughing, right?—when you first get married, right, you're romantic, right? Wow, new life, a new future. It's beautiful, right? Then you notice the flaws. Then what happens? The kids come, and it's so difficult. Tell me, when you look back, which days do you remember? You remember the days of, we sat at the thing and she said this and I said that, wow, and you said this, all baloney, right? It was good at the time, right? You know what you remember? The avodah.

Discussion for the children. There's a real life. It's, it's, it's—there's the external. It feels good, it's comfortable, it's nice. But then there's the real part of life. The yamim kashim, that together you put avodah. The same thing is the ruchniyus also. There's the ruchniyus, the beautiful, yeah, it's geshmak, I daven, beautiful, very nice. Yeah, I'll give you another example. Beautiful year, just another beautiful example. How many people remember the Elul? Elul. Go through it, year by year, the Elul, the Elul, right? Tremendous and uplifting moment, right? It's like Elul. You remember Elul? What has more of an effect on you in your memory, the Elul or the days that you sat and learned a Tosafos? You look back and say, Wow, the Elul, I never saw a person say, You know, I had fifteen Eluls in my life. I never heard anybody say that. Anybody say that? I want to know. You know a person that came and said, Wow, looking back at my life, look, look, look at my davening. I never— You ever heard anybody say that? What does a guy look back and he'll say, Oh, take a look, I learned this Tosafos, I learned this Rambam. A guy comes every morning for Shacharis. I'm asking you, what does a person walk away and say? This year, he never missed a davening. Why talk about—talk about Elul, no? Talk about how he screamed during the Elul. And you know what the answer is? Am I right or am I wrong? Am I saying right? I don't know. Are you maskim with me? You never thought about that, huh? You know anybody came and said, Wow, I feel so spiritually uplifted, the Elul. Okay, good, remember, it feels good. I came every morning. Then I learned. I came first day to learn. What I mean, the ilah is much more. You know what the answer is? Vani berov chasdecha, avo beisecha. You're right, that's how you start. You come in there. Yiras sechos, the days of yirah, the days of work. That's what stays with you. That's you. The veshachanti b'socham has to do with the va'asu li mikdash. Dirahos haShechinah is with the work that goes in. It's not with the spirit. Here, give me simple examples. You ready? Simple examples. I learned yeitzus. You know, I don't know if you have the same yeitzus we have. I never saw talking in, what do we call that, lofty terms about ma'amad Har Sinai. I never saw it. When we talk about, I remember the days, I remember, why don't we come and say that I remember Matan Torah, I remember the day we stood Matan Torah? The yeitzus. We don't. What's the word I'm looking for when a person reminiscing in a, not in poetic, but to reminisce. So, charti yamim, I remember. You know, when we talk about the Beis HaMikdash, I remember days that we were in the Beis HaMikdash. What the yeitzus are about that. The Beis HaMikdash was avodah. It was work. Avodah, work is what stays with a person. That's what stays with him. That's bringing v'shachanti b'socham inside you. The rest is seeing; it's experiencing. This is b'socham. The Torah was teaching me how to bring the Ribono Shel Olam within, to have Hashem dwell within you. And that is only through the avodah. Avodah is rough, not easy. This is the v'asu li mikdash. Learn the parsha in this vein, in this light. The Beis HaMikdash is supposed to be a me'orer derech. It's supposed to teach me how to do avodah, how to do avodah, how to get close to HaKadosh Baruch Hu, really, really get close to HaKadosh Baruch Hu. You could talk about religion from today till tomorrow, today till tomorrow. You could talk about religion. If you don't have the lessons of v'asu, not talk, to do, to make, to bring HaKadosh Baruch Hu, to mashreh Shechinaso, it's not going to happen. It's not going to happen. It's talk and talk and more talk and more theology. Yeah, I'll give you an example. Just some things that go through my mind. The Reform and Conservative movements.

Don't think we're not based on theology. They were based on theology. Some of it was based on the ikar chalagoyim, but a lot of it wasn't. A lot of it was to bring out Jewish religion within the society that we live in. That was really their kavana. Their kavana was to preserve Judaism. It didn't work. It didn't work. You see, I mean, I was reading a documentary. It's unbelievable. The children of all these people, they're all goyim today. All of them. Not one, not one. And they were moser nefesh with ideals. So אידי could come and say, You're right. What is it? It's anything which is not al pi hashkafas haTorah, it's not going to last. That's one way of looking at it. There's another way of looking at it also, and that is theology, hashkafa, without va'asu, it's not going to work. It doesn't work. Va'asu li mikdash. There's an avodah. V'shachanti b'socham. You could talk and you could feel. It's not about talking and feeling. It's about asiyah. It's about doing. It's about laying foundations. It's about building. A person builds his home, it's like a Beis HaMikdash. It's about building, building. When there's a binyan, then there's v'shachanti b'socham. Otherwise, it just comes and goes. And then Mr. Ramban tells us this, that a person never changes with nisim. Why not? Because nisim is here. It's in the mind. Without the asiyah, it doesn't do anything. It doesn't go anywhere. V'asu li mikdash is... Asiyah, and that's the li l'shmi. Li l'shmi isn't kavanah. Lishmo means kodesh. Va'asu li mikdash, kodesh. You have to make kodesh. You have to create kodesh. There's a chiddush in kedusha, that kedusha is about doing. Kedusha is not about philosophy. Kedusha can come only through va'asu. It's asiyah of kedusha. Your korbanos. You know, even when you want to be makdish a korban, right? So there's a din hafrasha. Everything has to do with not the mind, but the ma'aseh, pe'ulah. There's hafrashas korban, there's hakravas korban. A person—tell me, were you able to bring a korban via air mail? Deliver it, package it, send it with the delivery. Could you do it? Or the person had to come himself with his korban. Had to come himself with his korban. It's not about ratzon. It's not about good intentions. It's about ma'aseh. Va'asu li kodesh. Kedusha comes through asiyah, and only in that is there hashra'as haShechinah. This should be the base lesson of Parshas Terumah, and all the parts of the Mishkan, you should learn that way, to understand the Mishkan in relevance to our avodas hakodesh. Every part of it is a lesson in avodas hakodesh. Yeah. I just want to come to a conclusion to the yesod that we're saying, that va'asu li mikdash is the taich, the way we're explaining. That there's a asiyah to kedusha. Kedusha isn't just a state, a person's in a state of kedusha. Kedusha is a verb, asiyah. The ma'aseh of making kedusha, behaving in a form and a fashion of kedusha, that itself is kedusha. Mimeila. Just like tefillin, the cheftza of the tefillin has a din lishmah to create the cheftza. The cheftza of v'asu li mikdash, the asiyah itself is the cheftza of the mitzvah. Mimeila is a din lishmah in the cheftza of the mitzvah. K'ein, like what we spoke by matzah. Matzah is a din of zeh Keili v'anveihu, to eat it l'tiavon. Ay, if not the cheftza of the mitzvah, the acharonim ask. The eating is not the cheftza; the matzah is the cheftza. So you should have a matzah muteres. The teretz is that we're not talking about the matzah, the cheftza, but the cheftza of achilah. Since the mitzvah is an achilah, so the cheftza of the mitzvah becomes the achilah, and in it shayach zeh Keili v'anveihu hiddur. Who had din here too. Din lishmah is not to create the beis haMikdash, to create the mishkan. The din lishmah is in the v'asu. It's in the asiyah.

The pshat is because the asiyah is the kedushah. Asu li mikdash is the asiyas kedushah, doing and creating kedushah. And that becomes like the cheftza of the mitzvah. And to create that cheftza, there's a din of lishmah, that's chal in the cheftza, a din lishmah, like the Brisker Rav says by tefillin, by stam, by Sifrei Torah, tefillin mezuzos. And that's the taich of the adanim. The adanim was the yesod of the Mishkan. So the asiyas adanim, the asiyah of the yesod is the cheftza of asiyas Mishkan. That's called creating the Mishkan, the yesod of the Mishkan. There's a din lishmah in that, to create the Mishkan. So it was not only a din in the cheftza of the adanim, but in the asiyah of the adanim. And that even started with the beka'os ha-golus that was brought for the adanim. That's the din of lishmah in the adanim, vayechul li terumah, li lishmi, a din of lishmah, that it should be chal in the cheftza of the asiyah of the kedushah. We'll stop over here, rabosai, and I'm sorry if I was marich a little too long, but this is about the...