Just to to add בנוגע Rabbi Wolfson, I just want to tell you who he is. He's probably, if you look at, he's probably, I would say, the most respected person in New York in the פרומע יידן. He is looked upon, not only as a big talmid chacham, he's looked upon as a holy Jew. People give him kvitlach and they give him, ask him for berachot. He's he's looked more from the like kedusha point of view from like a ערליכע ייד, a real ערליכע ייד, a עובד ה' in der וועלט more than any of the רבי'ס. You have two סאטמארע רבי'ס, you have two באבאווער רבי'ס, none of their chasidim believe in anything that their Rebbe is a big people. They're they're leaders, they lead their community, fine, and they get credit. No one looks at them, even their own chasidim, as if they're like holy people. The only person I think now in New York, whether it's between Boro Park and Williamsburg, Rabbi Wolfson is the one that everyone looks upon him as if he is like a big עובד ה' and he is a, say, ערליכע ייד, a real געהויבענע ייד. And he, when he came here this time, he's here already a few weeks, and when he came here this time, on the plane he told his attendant, with the one that's שמש, his גבאי, he told him that, \"I want you to know I'm,\" he's an already סעיף קטן צדיק, he's almost 90 years old, אן עין הרע. He says, \"I'm not going to go, and I know people will invite me.\" So I know every ישיבה here invited him: Rabbi Zweig's ישיבה, and the כולל, the גרויסע ישיבה, and this ישיבה, and he told them lechatchila, \"I'm not going anywhere. The only place I'm I'm maskim to go if they invite me will be the ליובאוויטשער ישיבה.\" Actually, that's not the words he used. The words he used were, \"The only place I'm going to go where Rabbi Schapiro is going to invite me.\" That's what he said. But he meant, I mean, you know, but he meant the ישיבה. Actually, he is I have I have to give him a lot of credit. Thursday night, when we had a farbrengen in קערעסטירער שול, he came. He came and he sat there, not speaking. He told somebody once before they asked him to come someplace to sit there, so he says, \"You know, I give lectures. I don't listen to lectures.\" Cuz he always, he speaks, he gives torot, at shalosh seudot yesterday I heard that er זאגט שלש סעודות תורה for an hour, מורא'דיגע ideas, כ'ווייס. So when he came Thursday night and he sat there and listened, and he didn't say, well, I asked him to speak, he said, \"No, no, no, I don't want to speak.\" I gave him a lot of credit because a person of his stature should come and listen to somebody else, it's not common. You don't hear such things. You never see a Rebbe, the באבאווער רבי is not going to come and listen to somebody or whoever, the סאטמארער רבי. So he has a certain bitul, a certain איידלקייט. And he's שייכות to the Rebbe. He told stories of the Rebbe last year, pashut, that happened to him. So we're very lucky, we could say, that he's ready to come. He even said that he's going to come and he's not going to speak so short. I guess he has to put in whatever he was going to say to all the ישיבות here, which he's not, he's going to put it in all No, I'm just saying that, but he said he's going to, he's not going to speak just for 10 minutes. That's why we had a whole masa umatan, what time should he come? We believe him that anyway the best time will be Tuesday, it will be 12:00. It'll make a difference לגבי the shiur klali, probably we're going to have to change, the shiur klali is going to be probably from quarter to 4:00 till a quarter to 5:00. We're going to make a little change עפעס in the סדר. But that's the best time for him, and it worked out like that, so he's coming at 12:00. So I just want to tell you that it's important to behave, make a good impression. דערוויילע, his impression of Lubavitch is tops. We don't want, chas v'shalom, to ruin it. He should say, \"Oh, this is guys guys don't even understand what I'm talking about. They don't listen, they're walking in, they're walking out.\" You know, some guys have ants in their pants and they walk out, and this guy's going to say You have this, give him with the utmost respect. I don't know who's in charge, we have to have a microphone. Last year also, cuz he's he's an old man, he speaks quietly. But then Okay, you're going to make? Whoever it is, but somebody's going to have to be in charge of making a microphone, that he should be able to speak on a microphone. Anyway, and we have to give him the utmost attention. So please And this is takeh something that the Rebbe wanted, that the גדולי ישראל, or called גדולי ישראל in der וועלט should come, and when they come here, cuz Miami is a place where they come from all over, that we should Now people, not so many gedolim come, but it used to be much more. They used to come, used to give shiurim here, speak to the bachurim, and by that every time I told, Rabbi Chadakov told me, every time someone comes, \"Call me, and give me a report.\" And once even when I called, the Rebbe was on the line, actually. So so just keep this in mind.

Okay, let's start the sicha. This is a sicha of ויקהל. על הפסוק, actually, it's a Rashi sicha, but it's an interesting Rashi sicha, and also has a הערה in עבודה at the end which is a part of the sicha, which is geshmak. על הפסוק ויעש בצלאל את הארן. The pasuk says aron, made the aron, Betzalel made the aron. That's what the pasuk says cuz in פרשת ויקהל it talks about the making of the mishkan. פרשת תרומה talks about the ציווי, the commandment of the אייבערשטער, what to do, and in ויקהל the Torah repeats it all as they did it. So the pasuk says, ויעש בצלאל את הארון וגומר. Betzalel made the aron. מפרש Rashi, so Rashi explains it like this. First he quotes the words of the פסוק, ויעש בצלאל, בצלאל made, and Rashi adds this: לפי שנתן נפשו על המלאכה יותר משאר חכמים, since he, meaning Betzalel, gave his nefesh, his life, put himself to this work more than the other חכמים, נקראת על שמו, it's called on his name. In other words, why is it called, why does the Torah say that Betzalel made it? Cuz when you look in Chumash, Betzalel wasn't the only craftsman, the only guy who was able to do this stuff. Him and Oholiav ben Achisamach, and כל חכם לב, there were a whole bunch of חכמים that worked. Nevertheless, the פסוק says Betzalel made it. So Rashi says, why does it say Betzalel made it? Because he gave his life for this more than the rest of the חכמים, so it's called on his name. Is everyone listening so far? Is it is it clear? Is everyone looking inside and listening? Listening? You have a copy? You didn't even take a copy to look? You have a copy? What is that? How come it's only one page? Between the two you have one copy. You look on one page, you look on the other page. Here, here. Here's the copy. Here. Strange, not even to take a copy? It's funny. Here. Yeah. Everyone on that side has a copy? Yeah? Everyone there has a copy, let's see. Yeah. That corner, everyone has a copy? Yeah? You have? Okay. In this corner, everyone has a copy? Yeah, good. Okay, it means I don't have to go over to check. Okay, I trust you. So, so far it's clear. All we just said was the Rashi. Rashi quotes from the פסוק, ויעש בצלאל את הארון, בצלאל made the ארון, וגומר, and and cuz the Rebbe always medayek in every word, even when Rashi says etcetera, and Rashi says ויעש בצלאל, he quotes the from the words from the פסוק, he doesn't quote the word וגומר, just ויעש בצלאל, and he says because he gave his nefesh for the melachah more than other חכמים, every word is meduyak here. We all know Rashi, the Rebbe's style in learning Rashi, style we call, the Rebbe's shita in learning Rashi, every word is meduyak. The word melachah, the word יותר משאר חכמים, every word is meduyak. So Rashi says because he gave his nefesh to the melachah more than other חכמים, נקראת על שמו, it's called on his name.

ומובן שכוונת רש״י בפירוש זה, we understand what Rashi wants to tell us, because the Rebbe has this klal, as we all know, that Rashi does not give a pshat in the pasuk, does not comment klal, unless there is something in the pasuk that's not understood. If you have a pasuk that makes sense the way the pasuk is written, in simple pshat, Rashi will not comment. It's not like some people think that Rashi is a sefer that brings down what the Chazal said on different pesukim, and Rashi all the time brings what the the this one person said this, Rabbi Yishmael said this, Rabbi Akiva said this, he quotes from the חכמים. So some people, yeah, say Rashi did this, he took the different sayings of the Chazal and he put it to the pesukim. That's not pshat. Rashi whole thing is, as Rashi says in the beginning of חומש, אני לא באתי אלא לפשוטו של מקרא. Rashi came to explain pshat in pasuk, and also only pshat, not drash, not remez, not chassidus, that's hidden in Rashi, but what Rashi is doing is explaining pshat. And therefore, if a pasuk doesn't need any pshat, because the pasuk is very simple, you read the pasuk it makes sense, Rashi will not comment. Even though if you open the Gemara, or you open the midrashim, you will find many midrashim, many מאמרי חז״ל on that on those words, Rashi doesn't bring it. Because Rashi only brings those מאמרי חז״ל which he feels you need in order to understand the pasuk, peshat. If you don't need it and the pasuk itself makes sense, Rashi does not bring anything. So when here, when the pasuk says ויעש בצלאל את הארון, that Betzalel made the aron What's the problem? Why does Why do we need the peshat? Why does Rashi בכלל have to comment and tell you that this and this is, says it like it's Everyone who knows לשון קודש, knows Hebrew, could taytsh the words: ויעש בצלאל את הארון. Betzalel made the aron, fine. Everything is fine. So lichorah, if you stop to think, when you learn Rashi in Chumash, this is how you're supposed to learn, to stop and think וואס וואס ארט רש״י. In Yiddish always the teacher would teach: וואס ארט דא רש״י? What's bothering Rashi? If Rashi says something, something is bothering him in the peshat. So here the Rebbe says מובן שכוונת רש״י בפירוש זה, it's clear, it's understood, that Rashi's purpose in giving this peshat is ליישב שאלה פשוטה המתעוררת בתיבות ויעש בצלאל. Rashi with his words, with his comment, is answering a very simple problem that we have in the words ויעש בצלאל. See, Rashi didn't even quote the words from the Chumash ויעש בצלאל את הארון. Rashi, the words that Rashi quotes, the Rebbe learns, are the word, only the words which are important for his peshat. So Rashi quotes the word ויעש בצלאל, בצלאל made. Rashi has a problem with that: מה נשתנה עשיית הארון, why is the aron different, שדווקא בו פירש הכתוב שעשה בצלאל, that דווקא by the aron the pasuk mentions Betzalel made it, דלא כבשאר כלי המשכן שבהם נאמר ויעש סתם, not like by the other kelim of the Mishkan. If you look in the other pesukim in Parashat Vayakhel, it says they made the shulchan, it says the menorah, it says ויעש, and he made. Who's the he? Know who the he is? Whoever made it. And the pasuk does not mention anyone's name, doesn't mention Betzalel. How come by the aron the Torah is different than the other pesukim and the Torah says ויעש בצלאל? לזה מתרץ Rashi, so Rashi answers, שלפי שנתן נפשו על מלאכת הארון יותר משאר החכמים, since he gave his life to make the aron more than the other חכמים, נקראת על שמו, it's called on his name. You're leaving already? Just two paragraphs already causes your stomach to causes a שלשול to sit and learn? She doesn't have to go tomorrow, okay. A peshat? Write a ha'arah. Write it down, we'll print it. So, so the Rebbe so the Rebbe explains peshat in Rashi. Yeah, what does the Rebbe explain on the Rashi? You're giving ha'arot, so let's hear a ha'arah. What's the peshat? What is Rashi trying What's bothering Rashi? Zog, zog. פתח פיך ויאירו דבריך! I'm mochel. I'm mochel on my kavod and I give you the reshut to say. Let's hear. So what's What bothering Rashi? Rashi says something. You know what? I'm sure that you've You want to go, let's go back. What does Rashi say and then we'll see what is bothering Rashi. What does Rashi say? You know what? Let's go back. What does the pasuk say? Tell me what the pasuk says and then we'll go vayter. I'm sure that will be easier. Start with the pasuk, then we have a Rashi, then we have a peshat in Rashi. Going with a סדר. This is a סדר. When you learn a sicha, besides the תוכן of the sicha, it teaches you בכלל how to think. So this is the order of learning. Gives you a סדר דרך הלימוד. First you know what it says in the beginning of the pasuk, or like in Gemara, you have to know what the Gemara says, then you can know what Rashi says, then you can know what Tosafot says, then you know what Maharsha says. So here also, what does the pasuk say? Yeah? Yeah, yeah, go ahead, in your own words, what does the pasuk say? I'm still with you. I enjoyed your comment so much that I got So go ahead. The pasuk says A korban of the shiur? A korban of the shiur? Vayikra starts with korbanot. We're before korbanot yet. There's no korbanot. This is a No. Okay. Good. So we'll have to go to somebody else. All right, Silver, let's hear from you. Huh? I'm calling you a second time. If once is good, it says in a pasuk: טובים השנים מן האחד. If once is good, twice is even better. What does the pasuk We'll start from the beginning. Good! What does Rashi say? Oh, you got a big turn. What does Rashi Not what he's bothered. What does he say, and then we'll know why he's bothered. Then we'll know why he says it. First we got to know what he says. What does Rashi say? K, not exactly. The words, exactly what Rashi says is he put doesn't say more work. He gave his נתן נפשו, he gave his נפש for the work. More, yeah, what does that mean? What does that mean? More than the rest of the chachamim and the whole Rashi, you know, it's a small Rashi. Okay. Okay, that's what Rashi says. Let's go to somebody else, give another chance to say what the Rebbe explains. So, Rabbi Garari, וואס זאגט דער, וואס זאגט דער רבי, what does the Rebbe say? So the Rebbe says pshat in Rashi. What's bothering Rashi? Exactly. Why over here does the pasuk mention that Betzalel made it? Why, the other kelim, it doesn't say that Betzalel made it. It says It doesn't It says ויעש without a name. Therefore, the answer is, so Rashi answers, yeah, what? So what's the answer? So that's a good kashya. Why does it say here? So therefore, what's the answer? Because by the ארון, he put more into it than anybody else, and therefore it's called on his name as he made it. Fine.

אמנם צריך להבין, let's go vayter. These were two rows that we had a shaychus, so now it's going to be this row. אמנם צריך להבין, but we have to understand. The Rebbe asks a kashya. So far Rashi is good. You have a kashya. הלא מובן, don't we understand, דאף שבכללות מלאכת המשכן נשתתפו כל איש חכם לב היודעים היודעים בזה? Generally speaking, in everything in the Mishkan, the whole מלאכת המשכן, all the chachamim, anybody who was an expert was involved. אי אפשר, everyone understands it's impossible שכל אחד ואחד מהם ישתתף בעשיית כל אחד ואחד מפרטי המשכן. Impossible that every one of the chachamim was participated in every one of the kelim. You can't do that. Imagine every person is going to get involved in every kli. אלא שכל אחד מהם עשה חלק במלאכת הקודש של המשכן באחד הפרטים שלו. Every person was involved in whatever his job was. This guy, they gave the job to get involved in this, this guy You can't have everybody doing every Everybody had a part in the mizbeach. Every Let's say there was 150 chachamim, I'm just giving an example. 150 worked on the mizbeach, 150 people worked on the parochet No, they were divided. Everyone got his job. So בכללות you could say all of them were involved in the Mishkan, but each one had his specific job. Ve'im kein, if so, הלא יש לפרש את הכתוב So, if so, we could have explained the פסוק ויעש בצלאל כפשוטו, in a simple way, אשר בצלאל עצמו הוא לבדו עשה את הארון. Why can't we say that Betzalel himself made the ארון? What's wrong? Why can't we learn? Rashi doesn't have to come and tell us a pshat that's like not simple pshat, because sometimes, a lot of times Rashi does it. He tells a pshat in a pasuk different than it seems, because there's no choice. Simple pshat, the other way doesn't work, so you got to find a way. But in a case where you could taytsh a pasuk very simply, so Rashi would taytsh it like that. What's wrong to say ויעש בצלאל את הארון, בצלאל made the ארון? He himself. In other words, everybody else, all people were involved in all things, and the ארון was made by Betzalel. And he did it himself, that's why it says. ואף שבוודאי השתתף בצלאל שהיה ראש לכל חכמי לב, even though for sure Betzalel participated in every in everything. In which way? שהיה ראש לכל חכמי לב, because he was the head of all the chachamim. שהרי מילא אותו רוח אלוקים בחכמה, because Hashem the pasuk says filled his mind with חכמה, לעשות בכל מלאכת מחשבת, he could do everything, in all the מלאכות מחשבת, ולהורות, and he could teach others what to do. ובמילא הרי עשה, על כל פנים הורה בעשיית כל כלי המשכן. So specifically Betzalel, probably could it be even he participated physically in everything of the משכן. Al kol panim, for sure he trained everybody. He showed them what to do. He was the He was the top. So a top guy who runs the company, he runs guy, you hire a crew to build a building with furniture and everything, you have one guy who will overlook everything. So he'll be involved in every little bit. Doesn't mean he'll do everything, some things he'll do, some things he'll just show you what to do, he'll look on it. So for sure Betzalel, who was the top guy, participated in everything. בעשיית כל כלי המשכן, in the making of everything, ולא בארון בלבד, not only in the ארון. So why would we say ויעש בצלאל את הארון means that Betzalel himself made the ארון, but for sure he made other things too. Not only the, he made everything. He was involved in everything. That's no problem. ומכל מקום יש לפרש, the Rebbe says you could say, שהארון היה הכלי היחידי שהוא עשהו בעצמו. The ארון was the only כלי that he did it all alone. Everything else he also had a share. Other people also had a share, he also had a share. But the ארון was something that he did it all alone. או שרק הארון עשהו בלי סיוע זולתו, or this is the only one he did without somebody's help. So you could say two things, or he this is the one that he himself was involved actually doing, or he did it alone without somebody else. You could say this is the, see, the question is what are the two things here. You could say the other ones the pasuk is trying to tell you two things one of the two things: or that this is the only כלי that he did alone, yeah, he did it himself, that's one way to stress the point that it's the only כלי that he did himself, or that only the ארון he didn't need anybody's help. No, the first one you could say is the only כלי, not that he did alone, the only כלי that he did. Maybe somebody else helped him also. The other כלים he didn't do, he taught them what to do, he showed them. This is the כלי that he worked himself, but maybe he needed help, too. Or you could say no, it means that this is the only כלי that he did all alone. And what would be the reason, what would be the reason that this is the only כלי that he did alone? Why is this different than the other כלים? Can anyone think of a reason? The holiest. Huh? The holiest. Yeah, because the ארון, he is the top guy, the ארון is the top כלי, makes sense. He says, ועל פי טעם זה הוא גם כן מובן לפי פשוטו של מקרא, the reason for this would be understood, in peshat. הארון היה הדבר העיקרי והמקודש ביותר מכל כלי המשכן. The ארון was the main kli, the most holy kli of the whole Mishkan. ולכן נעשה דווקא על ידי בצלאל. That's what was done, bidvka through Betzalel. Because he was החכם ביותר והעיקרי מכל עוסקי מלאכת המשכן. He was the main chacham, the ikar chacham of them all. So you can imagine that who got the kavod of making the holiest kli? The top guy. That's how it always works. And the simple things you give to simple workers, and the top thing you give to the top guy. So the pasuk could be very simple, Rashi doesn't have to come with anything to say ויעש בצלאל את הארון, בצלאל, he made the aron. That's it. ואם כן יש לתמוה, so now we could wonder, we have to understand, מה הכריח לרש״י, what forced רש״י להוציא את הכתוב מפשוטו, to take away the pasuk from the simple פשט, שויעש בצלאל היינו שעשהו ממש, that pshat means, pshat physically Betzalel made it, ולפרש, Rashi taytsh he didn't make it, שהמלאכה רק נקראת על שמו. We call it, we we give him the credit for it. It's called, but he didn't do it. לפי שנתן נפשו על המלאכה, because he put his nefesh in, since he was really careful and really cared about it, and really got involved, we consider it as if he made it. As if, in other words, Rashi is saying that b'foal he did not make it himself. We give him the credit as if he made it because he put so much effort into it. Why can't you just say he made it? Finished. The pasuk says ויעש בצלאל, בצלאל made it. Okay, let's hear from you. What's the kashya of the Rebbe? Yeah? Why did, why why did Rashi make a bigger explanation? You could say that that's what he worked on by himself, or that's what he worked on, here it says the only thing he worked on, or it's the only thing he worked on by himself. Why did he need to make it bigger? Why... No, no, why what? Why do we need to make so big an explanation that he he put more of his nefesh in? Why couldn't Rashi say the pshat, that he worked on it by himself. פשוט, ויעש בצלאל means Betzalel made it, Betzalel by himself made it. Why can't we say such a pshat? Why does Rashi have to say such a new pshat that he gave his nefesh on it more than others? It's interesting in אות ח, eight The Rebbe says here that anyway, even according to Rashi, the way he says, you have to taytsh that there's something special about the aron. Because the way Rashi says that he gave his nefesh for it, why takeh did he give his nefesh here more than the rest? Because the aron is special. So anyway you have to come, even according to Rashi's peshat, you have to stress the point that the aron is special. So why can't Rashi pashut learn the aron was special, and that's why he made it? Let's learn inside הערה 8. We're going to learn some of the הערות throughout the time when we learn the שיחה, so someone should make a note, maybe I'll do it also, of which הערות we learn, נוגע to the test. הערה 8: וגם לפירוש רש״י שנתן נפשו על הארון יותר משאר החכמים. Even according to Rashi that that means he gave his nefesh more than other חכמים, מוכרח לומר כן. You still have to say it. Say what? Like הערה 8 goes on the words that the aron was the main thing, and the holiest thing. דאם לא כן, because if not for that point, למה נתן בצלאל נפשו על הארון דוקא? Why did Betzalel put his nefesh on the aron more? Because it's special. So why do you have to learn that it's special that he put his nefesh, as if saying he didn't really make it this extra himself, but he put his nefesh. Say פשוט, ויעש בצלאל, בצלאל made it. It seems like a simple peshat. And in הערה 9, he adds, וכן, the פסוק says, ראו קרא הוי׳ בשם בצלאל. Hashem called specifically the name of Betzalel when he Hashem said that the חכמים, the smart people should make the mishkan and the כלים, but he only pointed out two names. He called the name of Betzalel, and the second one, what's his name? Shimshon? Who was the second person? Oholiav ben Achisamach. But he calls him by his name, ולכן, since he was called, obviously he's the special guy. לכן עשה הכלים שמשם באו אחר כך כל הקריאות. The Rebbe adds an interesting vort. Hashem called him, the Aron is the place where all the callings came from, so it makes sense the one that was called is שייך to the place where the Eibershter calls. So that's why it was Betzalel. But it all fits to the fact that he made the ארון פשוט himself. So the she'eilah is, why does Rashi learn a different peshat when Rashi learns פשוטו של מקרא, yeah? No, so why doesn't Rashi learn that? Okay, so Rashi should learn that Betzalel made it, not others. That's exactly what the pasuk is saying, ויעש בצלאל, the others didn't. Why does Rashi say, but Rashi comes out that Betzalel didn't make it himself. If he was to make it himself, you don't have to say it's called on his name. When do you say, \"Well, you know what, you'll get the credit for this\"? If you did it, you don't have to tell you that. Obviously you did it, you get the credit. When you say it's called as if you did it, means that you didn't do it, but because of certain reasons, it's called on your name. Lemashel, I'll give you an example someplace else of an example of something that is called by the name. We talk about the פרה אדומה. Who made the פרה אדומה? Who made the פרה אדומה? Elazar. Elazar HaKohen, Aharon's son. In the Gemara, many times it's called פרה שעשה משה. And it goes through the list of how many פרה אדומות we had: the first one was the פרה that Moshe made, then you had seven more, and then the last one was made by Ezra, and then last next one will be by Mashiach. Moshe made the פרה? Moshe didn't make the פרה! It's called on his name. Give you another example: there's a pasuk where it says, I think it's Zechariah, the Eibershter says, זכרו תורת משה עבדי, remember the Torah of my servant Moshe. So the Gemara asks, תורת משה? It's Moshe's Torah? It's the Eibershter's תורה, תורת השם! So the Gemara says, לפי שמסר נפשו עליה נקראת על שמו. Since he was moser nefesh for Torah, it's called on his name. So what do we see from here again? It's actually not his Torah, it's not Moshe's Torah. It's called Moshe's Torah. Same thing here when we say ויעש, so it's called on his name. So obviously it means that not that he did it, it's called on his name. We give him the credit, we call it on his name. But why do they have to learn like that? Why can't we learn he pashut he was the one that made the aron? Okay, that's one kashya. Then there'll be another kashya. Okay.