זאגט די גמרא, after Maariv is a שיחה שיעור tonight. אמר רב חמא בר חנינא, רב חמא בר חנינא says, מאי דכתיב, what's the pshat in the pasuk where it says, עצי שטים עמדים? That when they made the Mishkan, they put up the walls of of the Mishkan were made of עצי שטים, cedarwood, but it says עמדים, standing. So he says, עמדים means שעומדים דרך גדילתן, that it should stand the way it grows. The fact is, it's possible for, you know, sometimes you take boards and you put it this way. No, you can have boards, and the way you make the house, you put the boards down this way. No, how could they be so sure? The גדילתן, the mind is this way. When you take a a 6x4, you don't know anymore what Right, right. Could be the other this this way. The way it grows? Sure, you could see by the grain. You can see, but what if they do it? The ספר עבודה... No, you could have a mind דרך גדילתן... The ikar the ikar of of this thing is, don't think that you lay them down. You ever saw houses made of of of Yeah, logs. They lay them down horizontally. No, no, talking about the Mishkan. Yeah, you couldn't do that. And even that, when it's up, has to accord the way it grows. A a zelbe zach like it says by the lulav, and by the etrog. It says דרך גדילתן. You can't take the etrog upside down. If you take the etrog upside down, you're not yotze, or a lulav upside down. Has to be דרך גדילתן. Same thing here. No, but once you make the wood, you know which is the... You can see. You can see the grain, the way the grain grows. Yeah, the grain always grows A mevin, that's what I'm asking. No, you don't have to be a mevin to see the grain. Who knows the grain? You'll show me where the grain The grain goes up and down. Okay. דבר אחר דבר אחר, another pshat in the word עמדים. The top? That's right, yeah. I don't know, 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 right. That's what he's asking. Ah, okay, in the cathedral, okay. No, that you can't tell, yeah. Oh, he meant if it's upside down? Yeah, that's what it means here too. No, he meant just the horizontal. But that's what I'm asking. How would you know... They knew. They were able to tell. That's important. I think the important is the way it No, both things. A, 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 cover. דבר אחר, another pshat in the word עמדים. What happened to the Mishkan at the end? They hid it. It stood 40 years, 39 years in the מדבר, and when they crossed the Yarden, so kept the Mishkan for 14 years in Gilgal, what happened afterwards? The other things we know, the משכן שילה got destroyed, גבעון, נוב וגבעון got destroyed, the בית המקדש got destroyed. What happened to the משכן? 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, you'll never see it again, תלמוד לומר עמדים. What? They couldn't reuse any for the בית המקדש? No, they used as a, the יריעות, but not the walls. שעומדים, it means that it was עומדים לעולם ולעולמי עולמים, that forever. In other words, when Mashiach will come, we'll take it out. Exactly what we're going to do with it, veys ich nisht, what are we going to do with the with the walls of the משכן? We're going to have a בית המקדש. What are we going to need it for? But, obviously, it's some, because it says מעשה, כל מעשה ידי משה נצחיים. Whatever Moshe Rabbeinu made is forever, it's not like A museum. Put them in a museum. Would we be able to make במות when we have the בית המקדש? No, no, never, never. הבמות are over. Doesn't mean himself, it was through him, yeah. The משכן 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 says מאי דכתיב, what's the pshat it says in the פסוק בגדי השרד לשרת בקדש, the בגדי השרד to serve in the what's שרד? So he taytsh'es like this: אלמלא בגדי כהונה, if not for the בגדי כהונה, the garments of the kohen, which really means if 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 קרבנות, there would be nothing left of us. That's the taytsh בגדי השרד, that בגדי כהונה makes the שרד, make the שריד, make us exist. לא נשתייר משונאיהם? Huh? No, from the goyim. From the אויבים. From the אויבים, I know, no. It makes us exist, no? No, when it says שונאיהם של ישראל, that's what it means, no. Refers to the Yidden, no. שונאיהם. I know, that's the way we always use that lashon, the Gemara... Of the goyim? No. It goes on the Yidden. Goes on the Yidden, but the Gemara doesn't want to say that the Yidden would get destroyed, so we always what we say is of the goyim, isn't that? So we always use לשון, שונאיהם של ישראל, that there's a problem with No, that's what it means, the Yidden. The Yidden wouldn't be left. Why? Through the goyim, because the goyim would destroy us.

אמר רבא אמר רב יהודה, Rava said in the name of Rav Yehuda: שלוש ארונות עשה בצלאל. Betzalel made three ארונות. The Aibershter told him to make an ארון. Then he said, מבית ומחוץ תצפנו זהב, that it should be covered from the outside and the inside in gold. So this is the way they made it. 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 of gold again and עשרה, עשרה ומשהו, 10 and a little bit. And together then what happened was they put the middle one in and the outside and 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, 11 and a mashehu 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 bottom of the gold itself. If the bottom of the gold was a tefach thick, then it had an extra tefach to its height. And if the bottom was not, then it had a less of a tefach, so that's a machloket if 10 or 11. Not like if they measured from the inside or the outside? No, that's not. ומאי משהו? Where's the mashehu as an extra, what was extra? That's the זר, because it says that you should make on top they make like a little crown sticking out, so that's a mashehu sticking out.

אמר רבי יוחנן: רבי יוחנן said שלשה זירים 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 kehunah? Aharon was zocheh to take the crown of kehunah, that's the מזבח. של שולחן, שולחן always represents שולחן מלכים, kingship. זכה דוד ונטלו, David took and then for his family now he's the מלך. של ארון, who took the crown of Torah? ארון represents Torah. Nobody, everybody could do it. עדיין מוטל, מונח, it's still laying, no one got it. כל הרוצה ליטול, יבוא ויטול. Anybody who wants can come and take. In other words, Torah everyone could learn just as much as nobody who's like more shayachut to Torah than others, everybody is. Kehunah only kohanim are שייך, מלכות only David, and Torah everybody. כתר שם טוב? Good, that's it. See, that's that's a separate Like, it says שלשה כתרים הן, and then then it that's Doesn't say ארבעה כתרים. What does it mean the crown? What does it mean the crown? What is it? What's the crown of Torah? No, but the crown of Yeah. Crown of Torah. So, the Rambam says: מי שרוצה לזכות בכתר תורה, someone wants to be zocheh the crown of Torah, don't sleep at night, just learn Torah. He says, shouldn't waste even לא יאבד אפילו לילה אחת, don't waste even one night from learning. So, do you function later? You function later? Sleep 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, farkert: \"בי מלכים ימלוכו\". Who said this pasuk? The Torah said. The Torah said, in me even מלכים will get advice. Everyone has to come onto 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 ייד has a שייכות to Torah. וכל לשון כתר תורה, it says it goes on halachah. You have learning סתם תורה, פלפולא דאורייתא, and then you have halachah. So, כתר תורה goes on halachah, that's what it says. רבי יוחנן רמי: Rabbi Yochanan asked a שאלה, כתיב זר וקרינן זיר. כתיב זר. Yeah, well, it says ז-ר. Yeah, what what it's And ז-ר, we read it as as זיר, but the way it's written it's without a י'. 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 י', and we read it with a י', but the way it's written it sounds like it's a זר. So, what's the פשט? 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. It goes strange, לשון זר. You forget. What's פשט זכה? So, זכה means you merit. But chasidut טייטשט זכה, from the word זכות. לשון זכות, from the word איידלקייט. When you learn Torah, איידל הייסט you learn Torah with an איידלקייט, then it's נעשית לו סם חיים, the Gemara will say. If you learn Torah with a גראבקייט, even the Torah could learn גראב. What is a לשון a lot of times about persons of a גאוה, it says a לשון גס רוח. So, חסידות טייטשט גס רוח, אז די רוחניות זיינע איז גראב. גס רוח, the רוחניות, it's fine we know גשמיות is גראב, but when it comes to Torah, רוחניות, you can have a person what's the גאוה'ס, the רוחניות is גראב, that's the רוחניות a נישט זך, זכות, נישט קלאר. Rabbi Yochanan רמי, Rabbi Yochanan asks a קשיא. כתיב, one פסוק says, ועשית לך ארון עץ. Eibershter said to who? Moshe, you make an ארון of wood. You, Moshe should make it. כתיב the other פסוק says, ועשו ארון עצי שטים, אז that they should make and other people. מכאן from here we see like it's תלמיד חכם, from here we see בנוגע 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 Eibershter want should make? Moshe. And לפועל other people made it. Why? Because משה, תלמיד חכם, so when he has a job to do, other people should do it for him. Okay. So he can learn Torah. Now this,

ah? So he can learn Torah. Right. Now באמת Rashi says this is only a אסמכתא, it's a רמז, cuz the real פשט doesn't doesn't make sense, cuz we're talking about two different ארונות. Rashi in Chumash says, when 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 סתירה, 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 שאלה, did Betzalel himself build the ארון? What's the פשט בצלאל himself? Rashi says Betzalel did the ארון because he was מסר נפשו עליה, מסר נפשו עליה יותר משאר חכמים, gave his life for it, נקראת על שמו, it's called that he did it. Why doesn't Rashi learn פשוט? 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, two and a half אמה long, I mean, how is it possible to pick it up? It's impossible. Had to be other people. So then what is the פשט that Betzalel made it? So that's what Rashi says, it's called on his name. אביי ואיתימא רבא בר עולא אמר, רבה בר עולא אמר, אביי and some say רבה בר עולא 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, I think you left out a thing. אמר רבא. Oh, that's right, yeah.

אמר רבא, רבא said, כל תלמיד חכם שאין תוכו כברו אינו תלמיד חכם. Yeah, I skipped a line. A talmid chacham that his inside is not like his outside, that means as a outside מאכט ער זיך פאר א גאנצער צדיק, but inside really באהאלטן quietly, he is not like that, he is not a talmid chacham. Actually when Rabban Gamliel was the נשיא, they 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 פשטים, one פשט is 300 benches added because so many people came in. The שאלה is only, who was the one to tell? They said 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 with a great big beard and flying פאות and קפאטע and, how does he know if he's תוכו כברו? Looks outside good. Seems like today. Ah? Seems like today, who am I מכיר? For mussar? A talmid chacham who is a תלמיד חכם פשוט ומכיר פה מוסר. But if inside not, then not a talmid chacham, I am not מכיר. Then who am I? Chazak uvaruch. No, but at that time when they didn't let him in פשוט, 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 could tell get a look at a person and look inside and see what's going on inside. It's I mean this shows that even the guards were great, otherwise how did they know? You could tell by head. Huh? Tell by head. That's not תוכו כברו. No, but if you could tell if תוכו כברו is if he has a רע עין. Right. Yeah, that you can't, if you go by head we can learn the greatest gaon. Talking about, that's why it's in my mind now, I was talking to somebody, the ט\"ז sent his son to talk to the Shabbetai Tzvi, and he came back and he couldn't give an opinion cuz he made a very good impression on him. He spoke to him in learning, in Kabbalah, and this. A lot of people them said, but the ט\"ז sent his son because the ט\"ז wanted to know, and he came back and he said, I cannot paskenen it. 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 learned, and he was, later on איז דאך שוין געווארן הרמב\"ם אמר שלו. Who? משלחת של תימנים הלכו לרמב\"ם, שאלו אותו על רמב\"ם, I mean we're we're talking about that's not Shabbetai Tzvi. לא, נו, מה, שאלו אותו, על שבתי צבי שאלו. The Rambam didn't write on Shabbetai Tzvi. Shabbetai Tzvi was 200 years, 600 300 years after the Rambam. 600 years later. Yeah. Yeah, they asked him about it. Why? Shabbetai Tzvi is 350 years. Yeah, and the Rambam was 500, the Rambam was 850 years ago. Was it 500? He died 740 years... No, no. No, no. It changed my question. Just 30 years ago when the Rebbe started learning the shiur Rambam which now we come to 30 years, it was 850 years from his birthday. From his birthday? 850? 850 from his birthday. 850, yeah. And now it's shoyn 30 years durkhgegangen, shoyn 880 from his birthday. So, אָבער בנוגע the Rambam himself, they didn't know, they sent him משלחת. הם שלחו משלחת ל... את Rambam. The Rambam, yeah. וגם שאלו אותו... Oh yeah, yeah, yeah, yeah. Gei, gei. Ja, morgen, take everyone could go, morgen is a big siyum Rambam in ישיבה at 8:00, and it's 30 years. It's the 32nd cycle, but it's 30 years since the Rebbe started. A moradike... in ישיבה the gedolim... Shoyn nisht kuzen. Shoyn nisht kuzen. A maaseh with them was to be gegangen a ספר ביי נאַכט... Someone came to ask haskamah from... I forgot which big tzadik, on a sefer, and the sefer was not a שייכות, 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 said his 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, the מזיקין could harm him. If he holds his 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 ואיתימא רב עולא אמר not even that, ניתעב הוא. 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 wrong things, so then he's נתעב ונאלח, that means נתעב לשון... לשון תועבה, he's disgusting.

זאָגט די גמרא weiter, אמר רב שמואל בר נחמני אמר רבי יונתן, the Gemara says in the name of Rabbi Yonatan: מאי דכתיב? What's the pshat in the pasuk it says: למה זה מחיר ביד כסיל לקנות חכמה? What does a כסיל, a fool, have, kind of money does he have to buy חכמה, ולב אין, and he doesn't have a heart? How could he buy chochmah if he doesn't have a heart? What does that mean? So he says: אוי להם לשונאיהם של תלמידי חכמים, and here we use the same לשון, oy vey to those that hate, it means oy vey to the תלמידי חכמים, שעוסקין בתורה ואין בהם יראת שמים. Oy vey to that talmid chacham that you learn Torah, but you don't have yirat shamayim. 6:12? I don't know what time yeshiva... Huh? 6:15. מכריז רבי ינאי, רבי ינאי announced: חבל, אוי ויי, על מאן 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 in this, the Gemara in Shabbos gives another mashal, that yirat shamayim is קב חומטין. Says though, 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 once 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 the 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 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 מורא'דיקע

זאַך. אמר ליה רבא לרבנן, רבא said to his talmidim: במטותא מינייכו, I beg you, לא תירשו תרתי גיהנם, don't yarshen two gehenem's. Down here in this world, a talmid chacham who sits and learns doesn't have much of this world. He doesn't have, because he doesn't have hana'ah from Olam Hazeh and he doesn't, he's usually poor and he's 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 yere shamayim, so chas veshalom yene velt either. So you're going to have both gehenem's. Says that's not... You don't see too often it says this world is a gehenom. You don't see that. Farkert, this world is not. Talmid chacham, can be. If he, farkert, because he doesn't have hana'ah from Olam Hazeh, he doesn't have all these things, so mimela he has a gehenom. Maybe it means something else, a מאס, talking about, in fact, Shir HaShirim, חטפה שלקא בית... און ממילא, האָט ער אַ גיהנם אויף דער וועלט. Worldly pleasures, are we talking about? That's an expression, a מאס...

All these women who were, though, not so, who did they marry? שידה ושידות. But none didn't care about this, זיי האקן זיך אריין אין אלץ, וואשעוועט א שלעק. So, at least to have a Anyway, so then you have gehenom in this world. Okay, we'll stop here. Yishar koach. The Aibershter should help we shouldn't have gehenom in this world. אמן, בעזרת השם יתברך. Better this than Better this than gehenom, ha? ס'איז דאך ביידע נישט גוט. ס'איז דאך ביידע נישט גוט. עס פעלט נישט אויס קיין ביידע. שטייט א פסוק, אלקים אמר לרשע: מה לך לספר חוקי, זאגט דער רשע, וויל איך נישט לערנען, בעסער זאל איך נישט לערנען. שטייט אין Shulchan Aruch, דער Alter Rebbe, אין הלכות תלמוד תורה writes, אף על פי בעסער זאל ער נישט לערנען, זאל ער יא לערנען. Why? Says when he learns, when a person like this learns, איז ער מוסיף חיות אין קליפה. Okay, not only he's not קדושה, מוסיף אבער because it's through Torah, once he relearns the same thing with the proper כוונה, איז ער מעלה אלע ענינים צוריק. אזוי, שיקט אייך דא צו לערנען. Nu,

don't give up. The yetzer hara is doing that to us, that's that's just not someone else. Yeah. You're not going to win with him. It's just He can catch you, he can catch you over and over, you know, like You're going to win, it's just going to take time. So