זאגט די גמרא, after Maariv is a שיחה שיעור tonight. אמר רב חמא בר חנינא, רב חמא בר חנינא said, מאי דכתיב, what's the peshat in the פסוק where it says עצי שטים עמדים? That when they made the Mishkan, they put up the walls of the Mishkan were made out of עצי שטים, cedarwood, but it says עמדים, standing. So he says עמדים means שעומדים כדרך גדילתן, that should stand the way it grows. The same it's possible for, you know, sometimes you take boards and you put it this way, no, you could have boards and the way you make the house, you put the boards down this way. Oh, I thought they mean why. גדילתן means this way. When you take a a 6x4, you don't know anymore what Right, right. Could be it's happened to be this way. But how could you know? So you buy it the way it grows. Sure you could see by the grain. You could see, but does it look like that? דאס ווייזט אן? Nein, דאס ווייזט אן, פריער, דער ערשטע זאך is don't think that you lay them down. You ever saw houses made of of of Yeah, logs, there's logs, they lay them down horizontally. No no, talking about the the Mishkan, yeah, you couldn't do that. And even that, when it's up, it's according the way it grows, as a derech, like it says by the lulav and by the etrog, it says כדרך גדילתן. You can't take the etrog upside down, if you take the etrog upside down, you're not yotzei, the lulav upside down. It has to be כדרך גדילתן, same thing here. How do you know once you make the wood, you know which is the See, you can see the grain, the way the grain grows. Yeah, the grain always grows up. That's what I'm asking. No, you don't have to be a meivin to see the grain. Who knows the grain? You'll show me the grain Look at the grain, it goes up and down. The only other cereal grain. Okay. דבר אחר עמדים דבר אחר, another peshat in the word עמדים That's hard, right? Yeah. No no, that's something else, but How do you know if this grew this way or this grew down here? He says you go according to the grain. Oh, oh, you don't know if it's upside down. That's, that's what he's asking. Ah, okay, on the cathedral, okay. No, that's easy to tell. Yeah, yeah, yeah. Oh, you mean if it's upside down? Yeah, that's what it means here, too. No, he meant just the horizontal. No, both things. Ikar it shouldn't be this way, and it should be this way.

Another פשט עמדים, שמעמידין את ציפויין. That why is it called עמדים, because it holds the ציפוי, because they covered it with gold. So they had to knock it in, so the wood held the the ציפוי, the covering of the gold. And Rashi says even more, that sometimes when you take something and you cover it, you knock things into it, but if the wood starts rotting, it falls out. So this was it didn't fall out, it was strong and it kept the ציפוי, it kept the covering. דבר אחר, another peshat in the word עמדים, what happened to the Mishkan at the end? They hid it. It stood 40 years, 39 years in the מדבר. When it crossed the Yarden, it took, kept the Mishkan for 14 years in Gilgal. What happened afterwards? But the other things, we know, the Mishkan Shiloh got destroyed, Givon maybe Givon got destroyed, the Beis Hamikdash got destroyed. What happened to the Mishkan? It was hidden. So I would think שמא תאמר אבד סברם ובטל סכוים, that their hope, whatever they represent is finished. Now they put it away, that's it, never see it again. תלמוד לומר עמדים. What? They couldn't reuse any for the Beis Hamikdash? No, they used as a יריעות, but not the walls. שעומדים, it means that it was עומדים לעולם ולעולמי עולמים, that's for forever. In other words, when Mashiach will come, we'll take it out. Exactly what we're going to do with it, veys ikh nisht, what are we going to do with the with the walls of the Mishkan? You're going to have a Beis Hamikdash, what are you going to need it for? But obviously it's with some Because it says מעשה, כל מעשה ידי משה נצחיים. Whatever Moshe Rabbeinu made is forever, it's not like In a museum. Put them in a museum. Would would we be able to make bamot when we have the Beis Hamikdash? No, no, never, never. Bamot are over. Doesn't mean himself, it was through him, yeah. The Mishkan is called משכן שעשה משה. The Rambam refers to משכן שעשה משה. Like it says Moshe Rabbeinu made the first פרה אדומה. He made the פרה אדומה? Okay.

אמר רב חמא בר חנינא, רב חמא בר חנינא said, מאי דכתיב, what's the pshat it says in the פסוק בגדי השרד לשרת בקדש, the בגדי השרד to serve in the Kodesh. What's שרד? So he taytsh'es like this. אלמלי בגדי כהונה, if not for the בגדי כהונה, the garments of the kohen, which really means it's not for the קרבנות, לא נשתייר משונאיהם של ישראל שריד ופליט. The word שרד comes from the word שריד. שריד ופליט means any refugees. If not for korbanot, there would be nothing left of us. That's the טייטש בגדי השרד. The בגדי כהונה makes the שרד, make the שריד, make us exist. לא נשתייר משונאי... Huh? No, from the goyim, yeah. From the אויבים. From the אויבים, I know, no, the same. It makes us exist, no? No, when it says שונאיהם של ישראל, that's what it means, no? It refers to the Yidden, no? שונאיהם, שונאים... I know, that's so we always use that lashon, the Gemara... No, it goes on the Yidden. Goes on the Yidden, but the Gemara doesn't want to say that the Yidden were get destroyed, so we always say we say is of the גוים, so we always use the לשון שונאיהם של ישראל. If there was a problem with them, no, that's what it means, the Yidden. The Yidden would be left. Why? Through the גוים, because the גוים would destroy us.

אמר רבא אמר רב יהודה, and Rava said in the name of Rav Yehuda, שלש ארונות עשה בצלאל. בצלאל made three ארונות. The Aibershter told him to make an ארון, and then he said וצפיתו מבית ומחוץ בזהב, it should be covered from the outside and the inside in gold. So this is the way they made it. The Rashi in Chumash brings this. He made three boxes. אמצעי של עץ, the middle one was made of wood, תשעה, that was nine טפחים. פנימי, then the one inside of that was made of gold, שמונה. חיצון, the outside, was made of gold again, and עשרה, עשרה ומשהו, ten and a little bit. And together then they, what happened was they put the middle one in, and outside and the inside, together became an ארון made of wood, covered with gold. Okay. But how much was the outside? It says, עשרה ומשהו. Said the Gemara, והתניא, in a different place it says, אחד עשר ומשהו, eleven and a משהו, and a little bit. So the Gemara said, לא קשיא, הא כמאן דאמר יש בעוביו טפח, הא כמאן דאמר אין בעוביו טפח. There is a machloket in how much the the bottom of it, the thickness of the the bottom of the gold itself. If the bottom of the gold was a טפח thick, then it had an extra טפח to its height. And if the bottom was not, then it had a less of a טפח. So that's the machloket, ten or eleven. Not like if they measured from the inside or the outside. No, that's not. ומאי משהו? Where is the משהו? What is extra, what was extra? That's the זר, because it says that you should make on top, they made like a little crown sticking out, so that's the משהו sticking out.

אמר רבי יוחנן, רבי יוחנן said, שלשה זירין הן, there are three things that had a crown: של מזבח, so that had a crown, של שולחן, the table, and של ארון, and the ארון. של מזבח זכה אהרן ונטלו. Who took the crown of כהונה? אהרן was זוכה to take the crown of כהונה, that's the מזבח. של שולחן, שולחן always represents שולחן מלכים, kingship, זכה דוד ונטלו, דוד took, and that's for his family, now he is the מלך. של ארון, who took the crown of תורה? The ארון represents תורה. Nobody, everybody could do it. עדיין מוטל, מונח, it's still laying, no one got it. כל הרוצה ליטול, יבא ויטול. Anybody who wants, come and take. In other words, תורה everyone could learn just as much as Nobody who is like more שייכות to תורה than others, everybody is. כהונה only כהנים are שייך. מלכות only דוד. And תורה everybody. Ah? And with that fit. See, that's a separate It's like this, שלשה כתרים הן, and then then it that doesn't say ארבעה כתרים. What does it mean a crown? Ah? What does it mean a crown? What is it? Well, the crown of תורה. Oh, the crown of Yeah. Crown of תורה. So the Rambam says, מי שרוצה לזכות בכתר תורה, someone wants to be זוכה the crown of תורה, don't sleep at night, just learn תורה. Shouldn't waste even לא יאבד אפילו לילה אחת, don't waste even one night from learning. Ah? Sleep a little bit. Get your body used to sleeping a little bit. שמא תאמר פוחז הוא? If you're going to say that this כתר תורה was not taken by anybody, maybe because no one cares, it's nothing it's not so important, that's why it wasn't given? תלמוד לומר, פאַרקערט, בי מלכים ימלוכו. Who said this פסוק? The תורה said. The תורה said, in me even מלכים will get advice. Everyone has to come out to the Torah, the Torah says. So obviously the Torah is not the less the least, the Torah is the most. And the reason is because every איד has a שייכות to Torah. And how the לשון כתר תורה, it says, it goes on הלכה. You have learning סתם תורה, פלפול דאורייתא, and then you have הלכה. So כתר תורה goes on הלכה, that's what it says. רבי יוחנן רמי, רבי יוחנן asked a שאלה, כתיב זר וקרינן זיר. Yeah, well, it says זיין רי״ש. And זיין רי״ש, we read it as a as זיר, but the way it's written it's without a יוד. So it's written as if it says זר, which is a stranger, and we read it לפועל, we read it זיר. So it's written זר without a יוד, and we read it with a יוד, but the way it's written it sounds like as a זר. So what's the peshat? זכה נעשית לו זיר, if you're זוכה the Torah becomes a crown to you. לא זכה, if you're not זוכה, זרה הימנו. It becomes strange to you. Strange, לשון זר. What's peshat זכה? זכה means you merit. But חסידות טייטשט זכה, א מין איידל זכות, לשון זכות. א מין איידל. If you're learning תורה איידלערהייט, you learn Torah with an איידלקייט, then it's נעשית לו סם חיים, the Gemara will say. If you learn Torah with a גראָבקייט, even with Torah could learn גראָב. What do you use the לשון all the time about the persons of בעל גאוה? It says a לשון גס רוח. So חסידות טייטשט גס רוח, אז די רוחניות זיינע איז גראָב. גס רוח, די רוחניות! Gashmiyut is grob, aber it comes to Torah, רוחניות, you could have a person where the גסות, די רוחניות איז גראָב. Das heißt, די רוחניות איז נישט זך, זכות, נישט קלאָר. רבי יוחנן רמי, רבי יוחנן asked a kashya. Ktiv, one pasuk says: ועשית לך ארון עץ. Aibershter said to Moshe, you make an ארון of wood. You, Moshe should make it. Ktiv, the other pasuk says: ועשו ארון עצי שטים, that they should make, and other people. מכאן, from here we see like it's talmid chacham. From here we see בנגוע תלמיד חכם שבני עירו מצווין לעשות לו מלאכתו, that the people of the city should do the work for him. Because here really it comes out that who did the Aibershter want should make? Moshe. And לפועל, other people made it. Why? Because if Moshe, talmid chacham, so when he has a job to do, other people should do it for him. Okay. So he can learn Torah. Now, this uh? So he can learn. So he can learn Torah. Now, באמת, Rashi says this is only a asmachta. It's a remez, cuz the real pshat doesn't doesn't make sense, because we're talking about two different ארונות.

Rashi Chumash says when the Aibershter said ועשו ארון עצי שטים, that's the ארון in the משכן. When it says ועשית לך ארון עץ, that's a different ארון. That's the ארון that Moshe made when he brought the לוחות down before they even made the משכן. Rashi says that's the ארון that went out to war. That's a different ארון, so it's no setirah, it's two different ארונות. But an asmachta, it is, to learn out from here that if a great person has to do a job, the people other people should do it for him. So did he build the one that they took out to war? Yeah. Okay, and Betzalel built the other. Betzalel, because מפורש, ויעש בצלאל את הארון. There's also a sheilah, could Betzalel himself do the ארון? What's the pshat Betzalel? Rashi says Betzalel did the ארון because he was מסר נפשו עליה, מסר נפשו עליה יותר משאר חכמים, he gave his life for it, נקראת על שמו, it's called that he did it. Why doesn't Rashi learn pashut? Betzalel made the ארון. I explained the other day, it's impossible. The ארון weighed so much, impossible for one person to do it. The the כפורת, which was part of the ארון, was a טפח thick of gold, two 2 and a half אמה long, I mean, how is it possible to pick it up? It's impossible. It had to be other people. So, then what is the pshat that Betzalel made it? So, that's what Rashi says, it's called on his name. אביי, ואיתימא רב אוילא אמר, רבא בר עולא אמר, אביי and some say Rava bar Ulla said, not only that, נקרא תועבה. If a person learns Torah not the way he's supposed to, he's called תועבה, שנאמר, it says: You left out a thing. אמר רבא. Oh, that's right, yeah.

אמר רבא, Rava said: כל תלמיד חכם שאין תוכו כברו אינו תלמיד חכם. You skipped a line. A תלמיד חכם that his inside is not like his outside, that means as a outside מאכט ער זיך פאר א גאנצער צדיק, but inside really באהאלטנערהייט quietly, he's not like that, he's not a תלמיד חכם. Actually, when Rabban Gamliel was the נשיא, didn't they wouldn't let in. They only let in תוכו כברו. When Rabbi Elazar ben Azariah took over, the Gemara has different different pshatim. One pshat is 300 benches added because so many people got in. The sheilah is only: Who was the one to tell? If they wouldn't let in somebody who's not תוכו כברו, who didn't let him in, the guard? How did the guard know? A guy comes in, how does he know if he's תוכו כברו? He looks outside, good. Why shouldn't it be today? Huh? It seems hard today, well, am I mechuyav to put on a show? A talmid chacham who is a talmid chacham is pashut mechuyav to put on a show, but if it inside not, then you're not a talmid chacham and I'm not mechuyav. Chazak! No, but at that time when they didn't let him in, pashut, who is standing in? How many people didn't they let in? Let's say if there were 10 people on a bench, 300 benches, 3,000 people they wouldn't let in. Who who knew it? Must be the guards were great tzadikim. The guards who were standing here could tell or get a look at a person and look inside and see what's happening inside. It's I mean, this shows that even the guards were great. Otherwise, how did they know? People with taharah. Huh? People with taharah. That's not תוכו כברו. No. תוכו כברו is you get you can. Right. Yeah, that you can't. You can taharah, you can learn a great Shas. Then, I was

talking about that's what I have in my mind now, the Taz sent his son to talk to the Shabtai Tzvi, and he came back and he couldn't give an opinion, because he made a very good impression on him. He spoke to him in learning, in Kabbalah, in this. A lot of people, they're saying, but the Taz sent his son because the Taz wanted to know, and he came back and he said: I cannot pasken on anything. That's one of the things. And then other things that he did later. Yeah. הרמב״ם אמר שלו. Yeah. He did everything and he's learned and he was Later on, איז דאך שוין געווארן הרמב״ם אמר שלו. Who? המשלחת של תימנים הלכו להרמב״ם. שאלו אותו על הרמב״ם? אני מדבר על שזה לא שבתי צבי. לא משנה, שאלו אותו, על שבתי צבי שאלו. The Rambam didn't write on Shabtai Tzvi. Shabtai Tzvi was 300 years 300 years after the Rambam. 600 years later. Yeah. ידעו, הם הלכו עליו. Why? Shabtai Tzvi is 350 years. Yeah, and the Rambam was it's 500 Rambam was No, no. You change by guessing. Just 30 years ago, when the Rebbe started learning the שיעור רמב״ם, which now we come like 30 years, it was 850 years from his birthday, from from his birthday. 850? 850, 850 from his birthday. And now is just 30 years rübergegangen, it's an 880 from his birthday. So, aber the ikar, the Rambam himself they didn't know. They sent him a mishlachat. הם שלחו משלחת לבדוק את הרמב״ם. The Rambam, yeah, to see if the Rambam וגם שאלו אותו They asked him with the finger with the fingers. Yeah, yeah, yeah, yeah. The Rambam, morgen, is a big Siyyum HaRambam. Yeah, morgen, like everyone should know, tomorrow is a big Siyyum HaRambam in yeshiva at 8:00. And it's 30 years. It's the 32nd cycle, but it's 30 years since the Rebbe started. A moradike zach. אין ישיבה, the guys fit in on the, in on the כרכים, you know? A moradike gevurah, ha? חזק ויאמץ, הא? Zol nisht klipen. Zol nisht klipen. Zol nisht klipen. Yeah. The maaseh was there was to be gegangen a sefer by Nacht, eh? ענין וגו׳. Someone came to ask haskamah from this, I forgot, from a big tzadik on a sefer, and the sefer was not as gay seen. So, he didn't want to give him the haskamah. Then later, when he left, he told him, \"When you go, make sure, for protection, hold your sefer.\" So, the talmidim asked him, \"I don't understand. You say the sefer is no good, so what kind of protection will it be?\" So, he says, \"A תלמיד חכם is not allowed to go by himself at night, mazikin could harm him. If he holds the sefer, they'll see he's not a תלמיד חכם. So, that way, they won't harm him.\" Yeah. So, he says if a תלמיד חכם is not תוכו כברו, it's not a תלמיד חכם. אביי ואיתימא רבא בר עולא אמר, not even that, nimas, and if he's not תוכו כברו, he's called disgusting. שנאמר, it says, אף כי נתעב ונאלח איש שותה כמים עולה. If a person is שותה מים, drinks water, water is Torah, but he drinks it together with עולה, that he does the wrong things. So, then he's נתעב ונאלח, that means נתעב, לשון לשון תועבה, he's disgusting. זאגט די Gemara weiter: אמר רבי שמואל בר נחמני אמר רבי יונתן, שמואל בר נחמני says in the name of רבי יונתן,

מאי דכתיב, what's the peshat in the pasuk, it says, למה זה מחיר ביד כסיל לקנות חכמה, what does a כסיל, a fool, have, can money does he have to buy חכמה, ולב אין, and he doesn't have a heart? How can he buy chachmah if he doesn't have a heart? What does that mean? So, he says, אוי להם לשונאיהם של תלמידי חכמים, here we use the same לשון, אוי to those that hate, it means oy to the תלמידי חכמים, שעוסקים בתורה ואין בהם יראת שמים. אוי to that talmid chacham that you learn Torah, but you don't have יראת שמים. 6:12? I don't know what time yirat Shamayim. Huh? 6:15. מכריז רבי ינאי, רבי ינאי announced, חבל, אוי, על מן דלית ליה דרתא, ותרעא לדרתיה עביד. A person doesn't have a gate, doesn't have a gate, and he makes a door to the gate. The Torah is only is only the ikar is the yirat Shamayim. Torah is like the door to get into the gate, into the room, that's the yirat Shamayim. So, what happens if a person learns Torah and doesn't have yirat Shamayim, so it's not worth it, he says. So, you're making the door, the door is Torah, you have Torah, but you're not you don't have the place to go in, you don't have yirat Shamayim. The Gemara in Shabbos has a whole sugya on this, the Gemara in Shabbos gives another mashal, that yirat Shamayim is קב חומטין. Says don't If you have a bushel of wheat, you have to put in a little bit of some spice that keeps it fresh. So, the Gemara gives a mashal that somebody wanted sent his friend upstairs, \"Go upstairs, bring me down a bushel of wheat.\" He brought it down, so he says to him, \"Did you put in a קב חומטין? If you did, it's good, but if you didn't, better you shouldn't have brought it.\" Same thing, the קב חומטין is the yirat Shamayim. If you have the yirat Shamayim, then the Torah is good, if you don't have yirat Shamayim, says better that you shouldn't have learned. This is a moradike zach. אמר רבנן, אמר ליה רבא לרבנן, רבא said to his talmidim, במטותא מינייכו, I beg you, לא תירשו תרתי גיהנם, don't yershn two Gehinnom. Down here, in this world, a talmid chacham that sits and learns doesn't have much in this world. He doesn't have, of course, he doesn't have hana'ah from olam hazeh, and he doesn't uh is usually poor, and is usually an ani and this you don't have. Ela mai? Yene velt you're going to have. But if down here you're a talmid chacham, you learn, and you're not a yerei Shamayim, so חס ושלום יענע וועלט either. So, you're going to have two gehenom. So, that not. You don't see too often it says this world is a gehenom. You do see that. Lif'amim, this world is not. Talmid chacham, can be. If he's if it can be, because he doesn't have hana'ah from

עולם הזה, he doesn't have all this things, so mimela he has a gehenom. Maybe he means something else, a mouth, talking about אהבת שיר השירים, חטף, שכב, אכול. שכב, אכול? Umimela, the hotel a gehenom of the world. Yeah. Worldly pleasures, are we talking about? חטף, שכב. It's an expression of old, All these women who were, though, not so Who did they marry? שידה ושידין, but they don't care about this. האקט מען אריין אלץ לשון What's a שלעק? So at least they have Anyway, so then you have gehenom in this world. Okay, we'll stop here. Yishar koach. אבי אבי דער אויבערשטער זאל העלפן we shouldn't have gehenom in this world. Amen. בעסער נישט היינט צו טאגס קען מען נישט גיין אין גיהנום? ס'איז שוין פארבאטן. פונקט ווי יענער זאגט, גארנישט פון ביידע. שטייט א פסוק, אלוקים אמר לרשע, מה לך לספר חוקי. זאגט דער רשע, וויל, כ'וויל נישט לערנען, בעסער אז איך זאל נישט לערנען. שטייט אין Shulchan Aruch, דער Alter Rebbe Hilchot Talmud Torah writes, אף על פי ס'איז בעסער אז ער זאל נישט לערנען, זאל ער יא לערנען. Why? It says when he learns, when a person like this learns, איז ער מוסיף חיות אין קליפה. Okay, not only he's not קדושה, מוסיף. Aval, because it's through Torah, once he relearns the same thing with the proper כוונה, איז ער מעלה אלע ענינים צוריק. ס'איז ס'איז יא כדאי צו לערנען.

Don't give up. Federal is doing that to us. Yeah. We're not going to win with him. Catch you, catch you over and over. You're going to win, it's just going to take time. So,