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Shiurim by Rabbi Shlomo Friedman in KBY.
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Okay רבותי rabosai פרשת ויקהל Parshas Vayakhel we have a double פרשה parsha this week if I'm not mistaken. That's what the לוח luach says. Okay. ויקהל משה את כל עדת בני ישראל Vayakhel Moshe es kol adas Bnei Yisrael. So the רמב\"ן Ramban deals with the following issue. At the end of כי תשא Ki Sisa it speaks of משה רבינו Moshe Rabbeinu relating to the Jewish people all that which was told on הר סיני Har Sinai. So what's he need to gather them again? So the רמב\"ן Ramban understands that over here he's also gathering the women. The מצוות mitzvos were taught directly to the men generally speaking, but over here with respect to the donations for the משכן Mishkan so also the women were involved. So says the רמב\"ן Ramban ויקהל כל עדת בני ישראל האנשים והנשים כי כולם התנדבו במלאכת המשכן Vayakhel kol adas Bnei Yisrael ha-anashim veha-nashim ki kulam hisnadbu bimleches hamishkan. והנה משה אחר שצוה לאהרן ולנשיאים ולכל בני ישראל האנשים כל אשר דבר ה' אתו בהר סיני אחרי שבור הלוחות ונתן על פניו המסוה חזר וצוה להקהיל אליהם את כל העדה האנשים והנשים והטף Vihinei Moshe achar shetziva l'Aharon ul'nesi'im ul'chol Bnei Yisrael ha-anashim kol asher diber Hashem ito b'Har Sinai acharei shivur haluchos venasan al panav hamasve chazar vetziva l'hak'hil aleihem es kol ha'eida ha-anashim veha-nashim vehataf. Interesting, also the טף taf also the טף taf were involved over here. Okay. In any case the רמב\"ן Ramban says the following. The רמב\"ן Ramban as we know understood that the ציווי tzivui on מלאכת המשכן mleches hamishkan was given before the חטא העגל Chet Ha'egel. And says the רמב\"ן Ramban despite the fact that you would have thought that perhaps once the חטא העגל Chet Ha'egel took place, so משה רבינו Moshe Rabbeinu would need to go back to God and ask him well are we still on with the משכן Mishkan? רמב\"ן Ramban says that's not the case. That once הקדוש ברוך הוא Hakadosh Baruch Hu made the renewed the ברית bris with the Jewish people and הקדוש ברוך הוא Hakadosh Baruch Hu said that he will dwell within the Jewish people, so משה רבינו Moshe Rabbeinu understood on his own that the initial ציווי tzivui that was given for the משכן Mishkan is on. So says רמב\"ן Ramban ויתכן שזה ביום מחרת רדתו ואמר להם כל עניין המשכן שנצטוו מתחילה קודם שבור הלוחות כיון שנתרצה להם הקדוש ברוך הוא ונתן לו הלוחות שניות וכרת עמם ברית חדשה שילך ה' בקרבם נחזר לקדמותם לאהבת כלולותם Veyitachein shezeh b'yom macharas ridto ve-amar lahem kol inyan hamishkan shenitztavu mitechila kodem shivur haluchos keivan shenisratza lahem Hakadosh Baruch Hu venasan lo haluchos shniyos vecharas imam bris chadasha sheyeilech Hashem b'kirbam nechzar l'kadmosam l'ahavas kluloisam. The same original love and closeness was restored. וידוע שתהא שכינתו בתוכם כעניין שציווה בתחילה כמו שאמר ועשו לי מקדש ושכנתי בתוכם Veyadua shetehei shchinaso besocham k'inyan shetziva bat'chila k'mo she-amar ve-asu li mikdash v'shachanti besocham. Therefore משה רבינו Moshe Rabbeinu went ahead and told them the ציווי tzivui. Okay. אלה הדברים אשר ציווה ה' לעשות אותם Eleh hadevarim asher tziva Hashem la'asos osam. So before we read the רמב\"ן Ramban let's remember what it says in the פסוקים psukim. The פסוק pasuk says ויקהל משה את כל עדת בני ישראל ויאמר אליהם אלה הדברים אשר ציווה ה' לעשות אותם ששת ימים תעשה מלאכה וביום השביעי יהיה לכם קודש שבת שבתון לה' כל העושה בו מלאכה יומת לא תבערו אש בכל מושבתיכם ביום השבת Vayakhel Moshe es kol adas Bnei Yisrael vayomer aleihem eleh hadevarim asher tziva Hashem la'asos osam sheishes yamim te'aseh melacha uvayom hashvi'i yihye lachem kodesh Shabbos Shabasson L'hashem kol ha-oseh vo melacha yumas lo seva'aru eish b'chol moshvoseichem b'yom hashabath. Then משה רבינו Moshe Rabbeinu gives instructions for the משכן Mishkan. So when it says אלה הדברים אשר ציווה ה' לעשות אותם Eleh hadevarim asher tziva Hashem la'asos osam what is that referring to? So you might have thought that that is a ציווי tzivui אלה הדברים eleh hadevarim refers to שבת Shabbos. And that which it says ששת ימים תעשה מלאכה sheishes yamim te'aseh melacha you would think that that's just an introduction to the איסור מלאכה issur melacha on שבת Shabbos. However the רמב\"ן Ramban understands that פשט pshat is the following. אלה הדברים אשר ציווה ה' תעשו Eleh hadevarim asher tziva Hashem ta'asu there in פסוק א' pasuk aleph. אשר ציווה ה' לעשות אותם Asher tziva Hashem la'asos osam that is a ציווי tzivui on the מלאכת המשכן mleches hamishkan that's discussed in the continuation. אלה הדברים Eleh hadevarim referring to the מלאכת המשכן mleches hamishkan that's what הקדוש ברוך הוא Hakadosh Baruch Hu commanded to do. And הקדוש ברוך הוא Hakadosh Baruch Hu commands to do that for six days of the week. ששת ימים תעשה מלאכה Sheishes yamim te'aseh melacha that refers to מלאכת המשכן mleches hamishkan meant to be done for six days of the week. Just the תורה Torah says before it goes into the details of the משכן Mishkan the תורה Torah says well hey on שבת Shabbos you're meant to rest you're not meant to do even important things like מלאכת המשכן mleches hamishkan. So thus the רמב\"ן Ramban says that the contrast between the way you might have understood it and the way the רמב\"ן Ramban understands it is is אלה הדברים eleh hadevarim referring mainly to the מצוה mitzvah of שבת Shabbos or is אלה הדברים eleh hadevarim referring to the מלאכת המשכן mleches hamishkan that's meant to be done during the six days? Okay. It makes a lot of sense according to רמב\"ן Ramban that which we learn from here that that which we learn what's אסור assir to do on שבת Shabbos from מלאכת המשכן mleches hamishkan. After all the תורה Torah says build the משכן Mishkan during the six days but on שבת Shabbos... The רמב\"ן Ramban says this is the source of מלאכת המשכן Melachas Hamishkan is not דוחה שבת docheh Shabbos. And רש\"י Rashi had cited earlier that it's from some other source. Okay, פסוק ג Posuk Gimmel. I'm sorry, פסוק ג Posuk Gimmel, לא תבערו אש בכל משבתיכם ביום השבת Lo seva'aru eish bechol moshvoseichem beyom haShabbos. So what is this פסוק posuk על פי פשט al pi pshat? What's this פסוק posuk coming to tell us? Says the רמב\"ן Ramban, and there's a מדרש midrash which the רמב\"ן Ramban quotes which is somewhat similar, עניין הכתוב הזה ודאי לאסור בשבת גם מלאכת אוכל נפש Inyan hakesuv hazeh vadai le'essor beShabbos gam melachas ochel nefesh. Might have thought that other מלאכות melachos are אסור assur but מלאכת אוכל נפש melachas ochel nefesh is מותר muttar. כי אמר כל עושה בו Ki amar kol oseh vo - and now why would you think that אוכל נפש ochel nefesh is מותר muttar? Well, hey, when the תורה Torah tells us over here don't do מלאכה melacha, the תורה Torah says כל עושה בו מלאכה יומת kol oseh vo melacha yumas. It doesn't say כל עושה בו כל מלאכה kol oseh vo kol melacha. So רמב\"ן Ramban over here and in a number of other places understands that כל מלאכה kol melacha means all מלאכה melacha even אוכל נפש ochel nefesh. When it just says don't do מלאכה melacha, that is a connotation of מלאכה melacha other than אוכל נפש ochel nefesh. So in light of the fact the תורה Torah over here just said not to do מלאכה melacha, didn't say כל מלאכה kol melacha, the תורה Torah needs to add that even אוכל נפש ochel nefesh is אסור assur. Okay. The רמב\"ן Ramban quotes רבי נתן Rabbi Noson, the מדרש midrash that's something similar but not identical. The רמב\"ן Ramban understands that רבי נתן Rabbi Noson says that the פסוק posuk is coming to tell us that you're not meant to be מדליק א נר madlik a ner or do a מנורה menorah, perhaps fix a מנורה menorah בשבת beShabbos. So the רמב\"ן Ramban says that the מדרש midrash felt that to tell us that you can't do מלאכת אוכל נפש melachas ochel nefesh, that already we know because the פסוק posuk said with respect to the מן mann, את אשר תאפו אפו ואת אשר תבשלו בשלו Es asher tofu efu ve'es asher sevashlu bashlu to do that on יום שישי yom shishi. But the מדרש midrash understands that you would still have thought that things which are for enjoyment on שבת Shabbos, like to turn on the light, so that you should be able to do. So comes along the פסוק posuk and says no, don't even light a candle. Okay. The רמב\"ן Ramban does quote that חז\"ל Chazal understand that this פסוק posuk is coming for some דרשה drasha. As you know, the גמרא Gemara has a discussion whether הבערה ללאו יצאת hav'ara lelav yatzas or הבערה לחלק יצאת hav'ara lechalek yatzas. Meaning, let's take a look, let's take a look at the last few lines over here in the רמב\"ן פסוק ג Ramban Posuk Gimmel. רבותינו עוד מדרש בו בתלמוד, מפני שלא אמר כל עושה בו כל מלאכה יומת Raboseinu od midrash bo baTalmud, mipnei shelo amar kol oseh vo kol melacha yumas. The תורה Torah could have simply not written הבערה hav'ara and instead have said כל עושה כל מלאכה kol oseh kol melacha, which would include also הבערה hav'ara. או שיאמר כל המבעיר אש בכל מושבותיכם יומת O sheyomar kol hamav'ir eish bechol moshvoseichem yumas. So therefore חז\"ל Chazal said שיצאת להקל בה ולהיותה בלאו sheyatzas lehakel bah uleheyosah belav. There's an opinion that says that if you do הבערה hav'ara on שבת Shabbos, you're quote-unquote only violating a לאו lav, one is not חייב מיתה chayav misa. It's just something which is מחייב מלקות mechayav malkos. That's the opinion that says הבערה ללאו יצאת hav'ara lelav yatzas. There's another opinion that says הבערה לחלק יצאת hav'ara lechalek yatzas. ויש אומר Ve'yesh omer, says רמב\"ן Ramban, שיצאה לחלק לפי שהיתה בכלל לא תעשה כל מלאכה sheyatzah lechalek lefi shehayesa bechlal lo sa'aseh kol melacha. What does that mean לחלק lechalek? To tell you the following: you might have thought a person does a number of מלאכות melachos on שבת Shabbos, he's only חייב chayav one קרבן karban. If he does a bunch of מלאכות בשוגג melachos beshogeg, he's only חייב chayav one קרבן karban. But the תורה Torah by singling out one particular מלאכה melacha, i.e. הבערה hav'ara - it could have been some other מלאכה melacha but the תורה Torah by singling out one מלאכה melacha is coming to tell you that on each מלאכה melacha itself one is חייב chayav an additional קרבן karban. Okay, there are also some rules and details on this but that's not for now. Okay, פסוק כ\"א Posuk Chof Aleph. There are two distinct expressions the תורה Torah uses with respect to people that got involved in the משכן Mishkan. There's an expression of נשאו לבו nesa'o libo and there's an expression of נדבת לב nedvas lev. So what's the difference between נשאו לבו nesa'o libo and a נדבת לב nedvas lev? So says רמב\"ן Ramban, נשאו לבו nesa'o libo is referring to those people that were involved in doing the מלאכה melacha. נדבת לב nedvas lev is with respect to those people that donated to the משכן Mishkan. So says רמב\"ן Ramban, we're in פסוק כ\"א פרק ל\"ה כ\"א Posuk Chof Aleph, Perek Lamed Hey, Chof Aleph, ויבואו כל איש אשר נשאו לבו על החכמים העושים במלאכה יאמר כן Vayavo'u kol ish asher nesa'o libo al hachachamim ha'osim bamelacha yomar kein. ולא מצינו על המתנדבים נשיאות לב Velo matzinu al hamisnadivim nesi'us lev. But הזכיר בהם hizkir bahem - the people that gave various materials - נדיבות nedivus. Now what is the connotation of נשאו לבו nesa'o libo? So says רמב\"ן Ramban, making reference to some idea that he talked about earlier when he mentioned ראו קראתי בשם בצלאל Re'u karasi beshem Betzalel, והטעם שנשאו לבו לקרבה אל המלאכה כי לא היה בהם שלמד את המלאכות vehatam she-nesa'o libo lekorvah el hamelacha ki lo hayah bahem shelamad es hamelachos. Nobody went - there's some school which is associated with art called בצלאל Betzalel. in ירושלים Yerushalayim, which I’m sure בצלאל Bezalel would roll in his grave if he knew what goes on there. But in any case, so says the רמב\"ן Ramban, that there was nobody that למד את המלאכות האלה ממלמד או שאימן בהן ידיו כלל lamad et ha-melachot ha-ele mi-melamed o she-iman ba-hen yadav klal that had any experience. Rather, אבל מצא בטבעו שידע לעשות כן ויגבה לבו בדרכי ה' לבוא לפני משה לומר אני אעשה כל אשר אדוני דובר aval matza be-tiv'o she-yada la'asot ken va-yigbah libo be-darkei Hashem lavo lifnei Moshe lomor ani e'ese kol asher adoni dover. So says the רמב\"ן Ramban, the רמב\"ן Ramban sounds like it's a combination of that he found it within him this ability and he decided out of a great desire to actually manufacture to be involved in the building of the משכן Mishkan, he found, he said, well, hey, I'm going to, I'm gonna somehow manage to be successful in manufacturing parts of the משכן Mishkan. כבר זכרתי זה בסדר האחר Kevar zacharti ze beseder ha-acher in an earlier פרשה parsha. Okay. פסוק כ\"ב Pasuk chaf-bet: ויבואו האנשים על Vayavo'u ha-anashim al in addition to the נשים nashim. That's how the רמב\"ן Ramban understands ויבואו האנשים על הנשים vayavo'u ha-anashim al ha-nashim in addition to the women. The implication being that the women were more involved in giving the jewelry. So says the רמב\"ן Ramban בעבור כי הנדבה בתכשיטין היא מצויה אצל הנשים יותר ba'avor ki ha-nedava be-tachshitin hi metzuya etzel ha-nashim yoter. Why is it מצויה אצל הנשים יותר metzuya etzel ha-nashim yoter? Well, one could say due to the fact that generally speaking women wear more jewelry than men, but one could also suggest that the men, what happened to their jewelry? It was in the עגל egel, which משה רבינו Moshe Rabbeinu ground up and was consumed when people drank it when משה רבינו Moshe Rabbeinu came down from the mountain. So, in any case, says the רמב\"ן Ramban that הנדבה בתכשיטין היא מצויה אצל הנשים יותר וכולן היו להם ha-nedava be-tachshitin hi metzuya etzel ha-nashim yoter ve-chulan hayu la-hem. All the women had, פרקו נזמיהם וטבעותיהם מיד pirku nismeihen ve-tab'oteihen mi-yad ובאו תחילה u-va'u techila. That's very impressive. A woman's willingness to give her jewelry. והאנשים Ve-ha-anashim that happened to have, they also came together with them. That's ויבואו האנשים vayavo'u ha-anashim in addition to the women. Again, the רמב\"ן Ramban points out that you have different expressions used by different materials. It says הביאו hevi'u by various jewelry, but it says with respect to זהב zahav, it says תנופת זהב tenufat zahav. So, תנופת זהב tenufat zahav something that would be waved, that would be showed off, either by the people that brought them or by those that were collecting. They showed everybody, hey, this guy brought this very beautiful golden תכשיט tachshit. Okay. In פרק ל\"ו פסוק ג' perek lamed-vav pasuk gimel. פסוק ג' Pasuk gimel in the middle of the פסוק pasuk or towards the end, last few lines. The פסוק pasuk says מרבים העם להביא marbim ha-am le-havi. They bring lots of stuff. So why does the תורה Torah point out that they brought so much stuff? So says the רמב\"ן Ramban והזכיר הכתוב מרבים העם להביא ve-hizkir ha-katuv marbim ha-am le-havi לשבח את העם המביאים בנדבתם leshabe'ach et ha-am ha-mevi'im be-nidvatam to show how much the Jewish people wanted to give for the משכן Mishkan. ולפאר U-le-fa'er that's A and B, ולפאר החכמים בנאמנותם u-le-fa'er ha-chachamim be-ne'emanutam to praise the חכמים chachamim that were gathering the materials that they didn't have the attitude of, \"Yeah, let's take as much as they give us and whatever's left over we'll split, we'll put in our pockets.\" ולפאר החכמים בנאמנותם וגם הנגיד עליהם משובח בזה שהעביר קול במחנה למנעם כי אין חפץ בכספם וזהבם u-le-fa'er ha-chachamim be-ne'emanutam ve-gam ha-nagid aleihem meshubach ba-ze she-he'evir kol ba-machane le-man'am ki ein chafetz be-chaspam ve-zahavam. משה רבינו Moshe Rabbeinu wasn't interested in becoming rich from the building of the משכן Mishkan. כי אין חפץ בכספם וזהבם כשאר מושלים בעמם ki ein chafetz be-chaspam ve-zahavam keshe'ar moshlim be-amam like other leaders. How much money did the Iranian leaders try to get out of Iran? Or what is the wealth of this guy in North Korea? Probably some competition with Mr. Trump. Though Trump probably earned it, you know, somewhat more than whatever. In any case, כשאר מושלים בעמם כענין שנאמר לא חמור אחד מהם נשאתי keshe'ar moshlim be-amam ke-inyan she-ne'emar lo chamor echad me-hem nasati. משה רבינו Moshe Rabbeinu points out. Okay. Now, before we read the רמב\"ן Ramban in ל\"ו ו' lamed-vav vav, let's just read the פסוק pasuk. The פסוקים pesukim say ויאמרו אל משה פסוק ה' Vayomru el Moshe pasuk hei: ויאמרו אל משה לאמר מרבים העם להביא מדי העבודה למלאכה אשר צוה ה' לעשות אותה vayomru el Moshe lemor marbim ha-am le-havi midei ha-avoda la-melacha asher tziva Hashem la'asot otah. ויצו משה ויעבירו קול במחנה לאמר איש ואשה אל יעשו עוד מלאכה לתרומת הקדש ויכלא העם מהביא Vayitzav Moshe vaya'aviru kol bamachane lemor ish ve-isha al ya'asu od melacha litrumat ha-kodesh vayikale ha-am me-havi. So when it says איש ואשה אל יעשו עוד מלאכה לתרומת הקדש ish ve-isha al ya'asu od melacha litrumat ha-kodesh, what's that coming to tell us? That they didn't bring any more stuff, right? פסוק ה' Pasuk hei says that the people People collecting they said, \"Hey, there's already enough enough stuff,\" and and the פסוק pasuk says at the end of ו vav that people stopped bringing after משה רבינו Moshe Rabbeinu made the announcement. So the implication is the announcement of אל יעשו עוד מלאכה לתרומת הקדש al yaasu od melacha litrumat hakodesh means that they stopped bringing stuff. So why's it use that funny expression of אל יעשו עוד מלאכה al yaasu od melacha? What מלאכה melacha are we talking about? So says רמב\"ן Ramban, הממון יקרא מלאכה hamamon yikarei melacha. The word מלאכה melacha doesn't necessarily mean work, but it also refers to - in this context, it refers to a ממון mamon. So אל יעשו עוד מלאכה al yaasu od melacha means they shouldn't bring any more property. This by the way fits in well with what חז\"ל Chazal say that carrying is called a מלאכה melacha. Carrying from רשות היחיד reshut hayachid to רשות הרבים reshut harabim is called a מלאכה melacha, because after all people were told to stop doing מלאכה melacha to stop bringing stuff to the משכן mishkan. But in any case the רמב\"ן Ramban focuses on the fact that the word מלאכה melacha doesn't necessarily mean work, but it means ממון mamon. So הממון יקרא מלאכה וכן אם לא שלח ידו במלאכת רעהו hamamon yikarei melacha vchein im lo shalach yado bimlechet rei’eihu. That means אם לא שלח ידו im lo shalach yado in the ממון mamon of רעהו rei’eihu. וגם המלאכה שלפני וכל המלאכה נבזה ונמס vgam hamelacha shelefanai vechol hamelacha nimbezu venimas, that we read in the הפטרה haftarah for פרשת זכור parshat zachor. והענין Vehanyan, so really when it says אל יעשו מלאכה al yaasu melacha, what that really means is שלא יביאו עוד שום דבר למלאכת הקדש shelo yavi’u od shum davar limlechet hakodesh. It does use this funny expression also based on the fact אבל אמר אל יעשו עוד מלאכה להכניס הנשים שלא יהיה עוד טויית העזים aval amar al yaasu od melacha lehachnis hanashim shelo yehei od tavat haizim. Meaning that in פרק perek some earlier - gets to some פסוק pasuk that says that the women they brought - the פסוק pasuk says in ל\"ה כ\"ה lamed hey kaf hey, וכל אשה חכמת לב בידיה טוו ויביאו מטווה את התכלת ואת הארגמן vechol ishah chachmat lev biyadeha tavu vayavi’u matvei et hatechelet ve’et ha’argaman. The women they spun the hair of the עזים izim before the animals, before they brought it. I think the גמרא gemara says they even somehow spun the hair of the עזים izim when it was still on the animals. I don't know exactly how you do that, but that's what רש\"י Rashi says. Right, as רש\"י Rashi also says that. Okay, this is רמב\"ן Ramban, I don't know from רש\"י Rashi, but whatever, I didn't have a chance to look at רש\"י Rashi yet, unfortunately. In any case, so that certainly was called a מלאכה melacha and therefore used the לשון lashon of אל יעשו עוד מלאכה al yaasu od melacha in addition to the fact that as we said that מלאכה melacha is a property. Okay. והנה גם ההבאה תקרא מעשה ומנע מהם הכל Vehinei gam hahava’ah yikarei ma’aseh umenama mehem hakol. So not to bring more stuff and not to bring that, not to spin more of that the hairs of the goats. Okay. The רמב\"ן Ramban in פסוק ח pasuk chet is somewhat lengthy, we're just going to take a look at the end of the רמב\"ן Ramban. ועל הכלל כל זה דרך חבה Ve’al haklal kol zeh derech chiba, last four lines in the רמב\"ן Ramban. ועל הכלל Ve’al haklal, the רמב\"ן Ramban went through the various times the Torah speaks of מלאכת המשכן mlechet hamishkan. So says רמב\"ן ועל הכלל כל זה דרך חבה ובדרך מעלה לומר כי חפץ השם במלאכה ומזכיר אותה בתורתו פעמים רבות ve’al haklal kol zeh derech chiba vederech ma’ala lomar ki chafetz Hashem bamlacha mazkir otah betorato pe’amim rabot. The Torah is going through spending so many פסוקים psukim on the משכן mishkan, this is a way of G-d showing His love for the משכן mishkan. Some somebody once said they told the following משל mashal of some woman after a number of years of marriage sued for divorce. They asked her why you suing for divorce? So the woman says well my husband doesn't tell me that he loves me. So the husband said, what do you want? We got married 35 years ago and I told you then that I love you and I didn't tell you at any time over the last 35 years that I no longer love you so you meant to understand that I still love you. So apparently it doesn't work that way. So that's my bit of advice for marriage for the evening. So in any case, along some lines the Torah wants to emphasize the great love that הקדוש ברוך הוא Hakadosh Baruch Hu had with the Jewish people on the way this is emphasized by spending so many פסוקים psukim on the משכן mishkan which was the way that הקדוש ברוך הוא Hakadosh Baruch Hu dwelled amongst the Jewish the means through which הקדוש ברוך הוא Hakadosh Baruch Hu dwelled in the Jewish people. So ועל הכלל כל זה דרך חבה ובדרך מעלה לומר כי חפץ השם במלאכה ומזכיר אותה בתורתו פעמים רבות להרבות שכר לעוסקים בה כענין מה שאמרו במדרש יפה שיחת עבדי בתי אבות לפני הקדוש ברוך הוא מתורתם של בנים ve’al haklal kol zeh derech chiba vederech ma’ala lomar ki chafetz Hashem bamlacha mazkir otah betorato pe’amim rabot leharbot sechar la’oskim bah ke’inyan mah she’amar bemidrash yafeh sichan avdei batei avot lifnei Hakadosh Baruch Hu mitoratam shel banim, right that story with אליעזר Eliezer שהרי פרשתו של אליעזר שנים ושלשה דפים היא sheharay parshat shel Eliezer shnayim ushlosha dapim hi. Okay, skipping to ל\"ח ח lamed chet chet the last רמב\"ן Ramban in ויקהל Vayakhel. So the פסוק pasuk says the following, the פסוק pasuk says with respect to the כיור kiyor. ויעש את הכיור נחשת ואת כנו נחשת במראת הצבאת Vayas es hakiyor nechoshes ve'es kano nechoshes bemaros hatzovos. What's מראות maros? The mirrors. הצבאות hatzovos. אשר צבאו פתח אהל מועד Asher tzavu pesach ohel moed. So Rashi says, what's this מראות הצבאות maros hatzovos? It is the mirrors of the women that had multitudes, that had a large number of children. Okay, let's see the רמב\"ן Ramban then we'll be able to understand Rashi a little bit more. ובנשי ישראל היו בידן מראות שרואות בהן כשהן מתקשטות Uvneshei Yisrael hayu beyadan maros shero'os bahen keshehen miskashtos. The mirrors that they would use when they would beautify themselves. ואף אותן לא עכבו Ve'af osan lo ikvu. So even those the women were willing to bring. והיה משה מואס בהן מפני שעשויים ליצר הרע Vehaya Moshe mo'es bahen mipnei she'asuyim leyetzer hara. So אמר לו הקדוש ברוך הוא אלו חביבין מן הכל שעל ידיהן העמידו הנשים צבאות רבות במצרים Amar lo hakadosh baruch hu elu chavivin min hakol she'al yedeihen he'emidu hanashim tzva'os rabos bemitzrayim. They had many children in מצרים Mitzrayim. And says Rashi, ונעשה הכיור מהם שהוא לשום שלום בין איש לאשתו להשקות מן המים שבו לאשה שקנא לה בעלה ונסתרה Vena'asa hakiyor mehem shehu lasum shalom bein ish leishto lehashkos min hamayim shebo le'isha shekin'a la ba'ala venisara. The purpose of the כיור kiyor was used for, amongst other things, to be משקה mashke the מי סוטה mei sotah. The clear implication is that the purpose of having the institution of סוטה sotah is not so that we could blow women up but rather להשכין שלום בין איש לאשתו lehashkin shalom bein ish leishto. The idea is obviously you want to avoid that situation and this is also true of general learning סנהדרין Sanhedrin. So the point of מיתת בית דין misas beis din is not that we could kill people all the time, as you know the גמרא Gemara in מכות Makkos says that a סנהדרין Sanhedrin that would kill once in seven years or once in seventy years is called חבלנית chavlanis. The purpose of having those serious עונשים onshim is that you'll be able to avoid such a situation. When a parent tells his kid that if he sees him running in the street he's going to smash him one, the point is not that he wants the opportunity to smash his kid, he just wants to make sure that the kid's not going to run into the street. So in any case, so sorry for the parenthetical comment. So that's Rashi. So the רמב\"ן Ramban addresses why is it that משה רבנו Moshe Rabbeinu had this הוה אמינא hava amina not to use those מראות maros? After all, the rest of the jewelry he didn't have a problem taking, so why did he yes have a problem until הקדוש ברוך הוא hakadosh baruch hu told him to take these מראות maros, these mirrors? So says the רמב\"ן Ramban, well hey, with respect to the rest of the משכן Mishkan, so it's true that women gave jewelry which is associated with the יצר הרע yetzer hara in a sense, but hey, there there was also other stuff that was used. After all the gold that was for the בגדי כהן גדול bigdei kohen gadol, so that came partially, let's say, from jewelry, but also came a person had a golden חנוכיה chanukiah, a golden מנורה menorah, or whatever other gold, probably didn't have a gold דריידל dreidel, whatever it was. So that was all mixed in. But to have a כלי kli that was used, that was made specifically from the תכשיטין tachshitin for something associated with the יצר הרע yetzer hara, that משה רבנו Moshe Rabbeinu didn't want to accept until הקדוש ברוך הוא hakadosh baruch hu told him that it should be used. Why by the way if it's associated with a יצר הרע yetzer hara, so isn't that a bad thing? So the word יצר הרע yetzer hara sometimes doesn't necessarily mean יצר הרע yetzer hara as in bad, but יצר הרע yetzer hara means one's animalistic תאוות ta'avos, which if directed and used properly they could serve a positive purpose, as over here was the case with these mirrors of the women that they used them to give their husbands hope and a faith in the ultimate redemption. Okay, in any case, so עד כאן דברי רש\"י ad kan divrei Rashi. But says the רמב\"ן Ramban, he hasn't fully explained the פסוק pasuk. The פסוק pasuk says that the כיור kiyor was made במראות הצבאות bemaros hatzovos. Okay, that we understand, the מראות maros of the women that brought multitudes of children, they gave birth to many children. But then the פסוק pasuk continues, אשר צבאו פתח אהל מועד asher tzavu pesach ohel moed. What's that mean? אשר צבאו פתח אהל מועד Asher tzavu pesach ohel moed? What's that mean? So the רמב\"ן Ramban suggests that perhaps אהל מועד ohel moed in this context, we know that אהל מועד ohel moed has two distinct connotations. אהל מועד ohel moed is respect is used in פרשת כי תשא Parshas Ki Sisa it's used also with respect to the אהל ohel of משה רבנו Moshe Rabbeinu, and אהל מועד ohel moed also means the משכן Mishkan. So over here when it says אשר צבאו פתח אהל מועד asher tzavu pesach ohel moed means the women that gathered before the אהל ohel of משה Moshe to bring him their mirrors. Okay. But the תרגום אונקלוס Targum Onkelos might explain אשר צבאו פתח אהל מועד asher tzavu pesach ohel moed differently. He understands אשר צבאו פתח אהל מועד asher tzavu pesach ohel moed, those women that subsequently gathered in At some point in their lives, they decided they are interested in coming and learning תורה Torah, interested in דאבנינג davening, and these women, they gave up their mirrors, they gave up their jewelry and decided, okay, now we're more interested in רוחניות ruchniyus. So אשר צבאו פתח אהל מועד Asher Tzavu Petach Ohel Moed means the מראות הצובאות Maros Hatzovos, the מראות maros, also the women that gathered to give their mirrors, and that's perhaps מראות צובאות Maros Tzovos. אשר צבאו Asher Tzavu, that these women that subsequently they would gather by אהל מועד Ohel Moed to hear דברי תורה Divrei Torah, to hear about the מצוות mitzvos. Somewhat of a different perspective. In other words, according to רש\"י Rashi, the פסוק pasuk is playing up the fact that for מצד שלום בית mitzad shalom bayis, מצד mitzad having a large family, there was something positive about those מראות maros. According to אבן עזרא Ibn Ezra, the perspective that's being played up is that these women, they decided they'd had enough with this יצר הרע yeitzer hara, that now were interested in joining a כולל kollel or whatever, or doing a test for the רבנות Rabbanut, or whatever. I hope that wasn't recorded, whatever that wasn't... Okay, right, the פסוק pasuk says at the beginning of פרשת פקודי Parshat Pekudei: אלה פקודי המשכן משכן העדות Eileh Pekudei HaMishkan Mishkan HaEidus. So what's this double לשון lashon משכן משכן העדות Mishkan Mishkan HaEidus? רש\"י Rashi says is only interpretation, but the רמב\"ן Ramban says the following. The word משכן Mishkan, what does it mean? So earlier, in earlier פרשיות parshiyos, the word משכן Mishkan has the connotation of the curtains, the יריעות של שש משזר yerios shel sheish moshzar. Now, when one speaks of the building in its entirety, then we don't refer to that as משכן Mishkan, then we refer to that as משכן העדות Mishkan HaEidus. So when it says אלה פקודי המשכן Eileh Pekudei HaMishkan, it wants to emphasize we're not talking about אלה פקודי eileh pekudei of the יריעות yerios, rather אלה פקודי eileh pekudei of the משכן Mishkan in its entirety, and therefore it says אלה פקודי המשכן Eileh Pekudei HaMishkan, i.e., משכן העדות Mishkan HaEidus. So says רמב\"ן Ramban: בעבור כי יריעות שש משזר הם שקראו משכן במצוה ובמעשה ba'avur ki yerios sheish moshzar heim shekaru Mishkan bamitzvah ube'ma'aseh, also at the time of the ציוון tzivun and also the מעשה ma'aseh, ובמשכן העדות כל הבית בכללו שמשכן נעשה ללוחות העדות uv'Mishkan HaEidus kol habayis bichlalo sheMishkan na'aseh leluchos ha'eidus. Why is the... why is the משכן Mishkan in its entirety referred to as משכן העדות Mishkan HaEidus? Because it has the לוחות העדות Luchos HaEidus. Okay. Skipping to פסוק כ\"ב Pasuk Chof-Bais: ובצלאל בן אורי בן חור למטה יהודה עשה כל אשר צוה ה' U-Betzalel ben Uri ben Chur l'mateh Yehuda asah kol asher tzivah Hashem. He did everything? He didn't do everything. He oversaw things. So says רמב\"ן Ramban, well, כל אשר צוה ה' kol asher tzivah Hashem means that he oversaw everything. Okay, and he gave the instructions. Alternatively, he says, perhaps רש\"י Rashi quotes this, כל אשר צוה ה' kol asher tzivah Hashem, the point is to certain things that משה רבינו Moshe Rabbeinu gave the impression meant to do in one way, and בצלאל Betzalel said, hey, that doesn't make sense, must be that הקדוש ברוך הוא Hakadosh Baruch Hu said to do it in a different way, in terms of the order. So that's את כל אשר צוה ה' es kol asher tzivah Hashem, meaning with respect to that which he did, he did in the manner that God said, rather than the manner that משה רבינו Moshe Rabbeinu seemed to indicate. Okay. ל\"ט ג' Lamed-Tes Gimmel: וירקעו את פחי הזהב Vayirke'u es pachei hazahav. So the פסוק pasuk says that they beat the jewelry of gold into thin plates, and then they made from that... they made from that strands, thread of sorts. So says רמב\"ן Ramban that the תורה Torah doesn't go into so many details with respect to the other parts of the משכן Mishkan. Why does the תורה Torah go into detail over here? Says רמב\"ן Ramban, well hey, this is not something that was very common. Perhaps it's something which never took place in history until then, to make threads out of gold. Okay. Skipping to פרק מ' פסוק ב' Perek Mem Pasuk Bais: ביום החודש הראשון באחד לחודש תקים את המשכן את משכן אהל מועד Beyom hachodesh harishon b'echad lachodesh takim es haMishkan es Mishkan Ohel Moed. So the רמב\"ן Ramban is of the opinion, although he indicates there's somewhat of a מחלוקת machlokes in חז\"ל Chazal about this, but we know that there was שבעת ימי מלואים Shivas Yemei Miluim and then there was יום השמיני Yom HaShmini. So when were the שבעת ימי מלואים Shivas Yemei Miluim? And when was יום השמיני Yom HaShmini? שבעת ימי מלואים Shivas Yemei Miluim is... the רמב\"ן Ramban understands the end of אדר Adar, from כ\"ג אדר Chof-Gimmel Adar on, and יום השמיני Yom HaShmini was ראש חודש ניסן Rosh Chodesh Nissan. Okay, so the פסוק pasuk over here says: בחדש הראשון באחד לחדש תקים את המשכן אהל מועד Bachodesh harishon b'echad lachodesh takim es haMishkan Ohel Moed. What do you mean then he was תקים את המשכן takim es haMishkan? But he was meant to be מקים את המשכן meikim es haMishkan earlier during the ימי המלואים Yemei HaMiluim. What does it mean then on ראש חודש ניסן Rosh Chodesh Nissan, תקים את המשכן takim et hamishkan? Answer: To ראש חודש ניסן Rosh Chodesh Nissan he was meant to be מקים את המשכן mekim et hamishkan but then take it down, every day he put it up and took it down, put it up, took it down. But on יום שמיני Yom Shmini, that's the last time that משה רבינו Moshe Rabbeinu put up the משכן Mishkan and subsequent days the משכן Mishkan was put up by the other לויים Leviim, wasn't דווקא davka on משה רבינו Moshe Rabbeinu. So says רמב\"ן Ramban על דעת רבותינו שיום השמיני למילואים al da'at raboteinu sheyom hashmini lemiluim, טעם הכתוב ta'am hakatuv: What does it suppose if one would understand that the ימי המילואים Yemei Hamiluim start on ראש חודש ניסן Rosh Chodesh Nissan? So על דעת רבותינו שיום השמיני למילואים al da'at raboteinu sheyom hashmini lemiluim, טעם הכתוב ta'am hakatuv, then ראש חודש ניסן Rosh Chodesh Nissan you meant to be מקים mekim the משכן Mishkan, שתקים את המשכן ויעמוד כן ולא תורידנו shetakim et hamishkan veyamod ken vilo toridenu, that you משה רבינו Moshe Rabbeinu will not take it down and you won't put it up again כי נושאי מחנה הלווים יורידו אותו ויקימו אותו ki nos'ei machaneh haleviim yoridu oto veyakimu oto. Okay. And the implication is, if there are פסוקים Pesukim that speak of the עבודה Avodah being done in the שבעת ימי המילואים Shivat Yemei Hamiluim, so if it says on the, on the eighth day you're meant to be מקים את המשכן mekim et hamishkan for good, then we understand that in the seven days משה רבינו Moshe Rabbeinu is meant to be מקים mekim the משכן Mishkan and take it down. וכן שפירש לו עתה כי ביום החודש הראשון תהיה הקמתו לעמידה הנה ידע כי בעת ימי המילואים יצטרך להקים ולהוריד Vechen sheperesh lo ata ki beyom hachodesh harishon tihyeh hakamato le'amida hine yada ki be'et yemei hamiluim yitztrach lehakim ulehorid. Now why is it? What's this all about? Putting it up, taking it down, putting it up, taking it down. ואולי היה כן להרגיל הלוויים במעשהו כי ממנו יראו וכן יעשו Ve'ulai haya chen lehardgil haleviim bema'asehu ki mimeno yiru vechen ya'asu. To teach the לויים Leviim how to do it. Which I personally find a little bit difficult, maybe it's my own thing, but generally speaking the only way I'm able to figure out how to do something is if I do it myself. Right, if I see somebody else do it a hundred, my wife will show me how to do something in computer but if I don't do it myself I won't learn how to do it. But I guess the לויים Leviim were more talented than Shlomo Fried, it's not a big חדוש Chiddush. Okay. In any case, so that's one possibility. Or alternatively says רמב\"ן Ramban להכתיר היום בעטרת זיו lehachtir hayom be'ateret ziv. By putting up the משכן Mishkan earlier and taking it down, and then on the eighth day putting it up for good, that's something which indicated that there was something very special about that eighth day. After all, if we'd only put it up on the eighth day and not earlier, then say okay, it just happened to be the eighth day. But if משה רבינו Moshe Rabbeinu was told earlier to put it up and take it down and only on the eighth day to put it up for good, that indicates something special about the eighth day, and חז\"ל Chazal say that day had many crowns, that day ראש חודש ניסן Rosh Chodesh Nissan was a very special day. Okay. In any case, the רמב\"ן Ramban points out that in the שבעת ימי המילואים Shivat Yemei Hamiluim there was supposed to, meant to put it up and take it down. So for what amount of time was the משכן Mishkan up for? So you might say, well okay, put it up, when you finish putting it up then immediately take it down. Says רמב\"ן Ramban no, no, no, you have to say that the משכן Mishkan was up for most of the twenty-four hour period. Because after all, there were קרבנות Korbanot that were brought and the קרבנות Korbanot could only be brought when the משכן Mishkan is up. And also the כהנים Kohanim were told ופתח אהל מועד לא תצאו יומם ולילה upetach Ohel Moed lo tze'u yomam valayla. During the ימי המילואים Yemei Hamiluim they were meant to be here in the משכן Mishkan. So what significance to be in the משכן Mishkan if the משכן Mishkan is no longer there? So you have to say that משה רבינו Moshe Rabbeinu put up the משכן Mishkan and he took it down, you know, at let's say four in the morning, took it down, finished taking it down at four-thirty, and put it up again, you know, at from four-thirty till עלות השחר Alot Hashachar or whatever else. So משה רבינו Moshe Rabbeinu apparently was able to work very quickly. I don't know if he had some button that he pressed that took down the משכן Mishkan. I was gonna say that he wasn't able to pick up the pillars himself and it was the... so you're saying anyway it was סיעתא דשמיא Siyata d'shmaya. Okay. And if that's not enough of an interesting thing, based on the מדרש Midrash there's opinions about that every day we take it down a number of times, which again משה רבינו Moshe Rabbeinu certainly got his exercise during that period of time. In any case, fine. Now the רמב\"ן Ramban points out the following. Here in the פסוקים Pesukim it indicates that there was a השראת השכינה Ashra'at Hashchina. Now when was this השראת השכינה Ashra'at Hashchina? On ראש חודש ניסן Rosh Chodesh Nissan. Before then there was no השראת השכינה Ashra'at Hashchina. So the רמב\"ן Ramban understands if we take a look at the פסוקים Pesukim... one second please... if we take a look at the פסוקים Pesukim, half a second... okay, I don't see it now. But in any case, so the רמב\"ן Ramban, when the פסוק Pasuk speaks of the ענן Anan being there, the השראת השכינה Ashra'at Hashchina that was on ראש חודש ניסן Rosh Chodesh Nissan. But nevertheless the רמב\"ן Ramban understands that the פרשיות Parshiot at the beginning of, the beginning of ספר ויקרא Sefer Vayikra till יום השמיני Yom Hashmini they did not... take place on ראש חודש ניסן Rosh Chodesh Nissan or subsequent to that, rather they took place during the ימי המילואים Yimei HaMilluim. So even though the רמב\"ן Ramban himself is not a big fan of אין מוקדם ומאוחר בתורה Ein Mukdam U'meuchar BaTorah, but he says that the תורה Torah, since there was a ציווי tzivuy on the משכן Mishkan, the תורה Torah wants to tell us that in fact the משכן Mishkan was put up and השראת השכינה Hashra'as HaShechinah was there, and then we go back the beginning of ספר ויקרא Sefer Vayikra and we tell you about the מצוות mitzvos that were given in the שבעת ימי המילואים Shiv'as Yimei HaMilluim. Okay, another important point in פסוק כ\"ז Pasuk Chof-Zayin, the רמב\"ן Ramban speaks of the fact that משה רבינו Moshe Rabbeinu during the שבעת ימי מילואים Shiv'as Yimei Miluim, he served as the כהן Kohen. He's the one who's מקטיר קטורת Maktir Ketores, he's the one that did the עבודה avodah. Perhaps this is connected to the fact that originally משה רבינו Moshe Rabbeinu was meant to be the כהן גדול Kohen Gadol if not for the fact that he didn't accept the שליחות shlichus. Okay, fine. So review some of the things, maybe just at the very end, the רמב\"ן Ramban has some poem at the end of each of the ספרים sfarim if I'm not mistaken. And one interesting thing that emerges from here is that he wrote this פירוש peirush in his later years. After all he says נשלם ספר גאולה אשר ה' אלקי ישראל באו לבני ישראל עם קרובו הושיעו מיד שונאו וגאלו מיד אויבו ברוך ה' החפץ שלום עבדו אשר עדינה עזרו לבוא המחדש נעוריו בשיבו המחדש נעוריו בשיבו Nishlam Sefer Geulah Asher Hashem Elokei Yisrael Bao Livnei Yisrael Am Kerovo Hoshio MiYad Son'o Ug'alo MiYad Oivo Boruch Hashem Hachafetz Shalom Avdo Asher Adeina Azaro Lavo Hamachadesh Neurav Besievo Hamachadesh Neurav Besievo. So this does indicate that the פירוש peirush was written towards the end of his life. Okay, to review some things which we've seen רבותי rabosai, so רמב\"ן Ramban understands that ויקהל משה את כל עדת בני ישראל Vayakhel Moshe Es Kol Adas Bnei Yisrael that although when משה רבינו Moshe Rabbeinu taught the מצוות mitzvos it was mainly to the men and those women that were interested in hearing apparently the רמב\"ן Ramban would tell us, it was mostly to the men but nevertheless the מצוה mitzvah of donation to the משכן Mishkan that was said to the women as well. Okay, the רמב\"ן Ramban understands that although משה רבינו Moshe Rabbeinu wasn't told explicitly after the חטא העגל Cheit Ha'egel that the משכן Mishkan is still on but he understood that on his own. אלה הדברים אשר צוה ה' לעשות אותם Elah Hadvarim Asher Tzivah Hashem La'asos Osam that the רמב\"ן Ramban understands is not just introduction to שבת Shabbos but that means do the מלאכת המשכן Melachas HaMishkan. But says the תורה Torah, although you're meant to do the מלאכת המשכן Melachas HaMishkan during the six days of the week, but on שבת Shabbos you're meant to rest. Okay, why does the תורה Torah single out לא תבערו אש בכל משבותיכם ביום השבת Lo T'va'aru Esh B'chol Moshvoseichem B'yom HaShabbos? על פי פשט Al pi pshat, says the רמב\"ן Ramban, that's to tell us that even מלאכת אוכל נפש Melachas Ochel Nefesh or according to the מדרש Medrash even things which you're doing for הנאה hana'ah are אסור assur on שבת Shabbos. And the רמב\"ן Ramban then cites the two opinions of חז\"ל Chazal whether הבערה ללאו יצאה או לחלק יצאה Havarah L'lav Yatza O L'chalek Yatza. Okay, the רמב\"ן Ramban points out that the expression נשאו לבו neso libo is used by those people doing the מלאכה melachah. A person נשאו לבו neso libo, his heart raised him, meaning the fellow decided, well, hey, I'm going to do this, whatever it takes, I'm going to find within myself the ability to build the משכן Mishkan. ויבאו האנשים על הנשים Vavou Ha'anashim Al Ha'nashim that the women, they were the ones that gave most of the jewelry suggested two possibilities what the רמב\"ן Ramban means when he says that jewelry is more common by the women and the men, they also brought as well. And the תורה Torah praises the fact that the Jewish people said that משה רבינו Moshe Rabbeinu announces מרבים העם להביא marbim ha'am lehavi and that the people collecting they said we've brought enough stuff to praise the people on their generosity, praise the חכמים chachamim on their faithfulness and similarly משה רבינו Moshe Rabbeinu that he didn't decide to take some stuff for himself. Okay, איש ואשה אל יעשו עוד מלאכה ish v'isha al ya'asu od melachah, the רמב\"ן Ramban says the מלאכה melachah over here doesn't necessarily mean work, it could also mean property. The תורה Torah repeats the רמב\"ן Ramban says the מלאכת המשכן Melachas HaMishkan to tell us דרך חיבה derech chibah to say that הקדוש ברוך הוא Hakadosh Baruch Hu is interested in this מלאכה melachah, interested in the Jewish people being involved in the building of the משכן Mishkan. מראות הצובאות Mar'os HaTzova'os, רש\"י Rashi understands this refers to the women that encouraged their husbands to have children. The אבן עזרא Ibn Ezra says צובאות tzova'os and according to רש\"י Rashi אשר צבאו פתח אהל מועד asher tzevu pesach ohel moed, אהל מועד Ohel Moed might mean the אוהל ohel of משה רבינו Moshe Rabbeinu, but according to the אונקלוס Onkelos and according to the אבן עזרא Ibn Ezra perhaps it refers to the women that subsequently gather to hear the מצוות mitzvos. These women, they gave up their jewelry because they were no longer interested in things associated with the יצר הרע yeitzer hara, they came to hear the מצוות mitzvos of the תורה Torah. Okay, בצלאל בן אורי בן חור עשה את כל אשר צוה Bezalel Ben Uri Ben Chur asah es kol asher tzivah. What's the כל kol? Either it means that he was in charge of everything or the point is that he... said rather than that which, rather than that which משה רבינו Moshe Rabbeinu told him. Okay, the תורה Torah points out how amazing it was to have this מלאכה melacha of the making threads out of gold. The רמב״ן Ramban says that the יום החודש הראשון Yom HaChodesh HaRishon was the eighth day of the מלואים miluim, and from the פסוקים pesukim, from the ציווי tzivui, משה רבינו Moshe Rabbeinu was able to figure out that he was meant to build the משכן Mishkan on, meant to put up the משכן Mishkan during the ימי מלואים yemei miluim, put it up and take it down either to teach the לויים Levi'im how to do it or to indicate the special nature, the holiness of the eighth day of ניסן Nissan. The רמב״ן Ramban says that the פסוק pasuk speaks of the השראת השכינה hashra'as haShechinah, that's something which took place on the eighth day of ניסן Nissan, and the beginning of ספר ויקרא Sefer Vayikra, the תורה Torah is going back to what took place during the ימי המלואים yemei hamiluim. Okay, the מזבח mizbeach is referred to as קודש קודשים kodesh kodashim. Why is it referred to as קודש קודשים kodesh kodashim, something קודש קודשים kodesh kodashim? The מזבח הנחושת mizbeach hanechoshes was in the חצר chatzer. So it's called קודש קודשים kodesh kodashim due to the fact that whatever touches the מזבח mizbeach becomes holy. So קודש קודשים kodesh kodashim is something that makes other things holy, that's called קודש קודשים kodesh kodashim. Alternatively, the fact that also קדשי קדשים kodshei kodashim are brought on the מזבח mizbeach. Okay. Oh, the רמב״ן Ramban also points out that משה רבינו Moshe Rabbeinu was the כהן גדול kohen gadol during the ימי המלואים yemei hamiluim. We refer to משה ואהרן בכהניו ושמואל בקוראי שמו Moshe v'Aharon b'kohonav u'Shmuel b'korei shemo. So what's משה ואהרן בכהניו Moshe v'Aharon b'kohonav? Also משה רבינו Moshe Rabbeinu was a כהן kohen during that period. Okay, have a wonderful שבת Shabbos. בעזרת השם Bezras Hashem to be continued.