Shh, okay, let's go, let's go. Let's come back. Rabbosai. Before we start, I just want to mention that Yaakov Goldberg here, who used to be a talmid in yeshiva, worked out the cheshbonot in math to see how much the the aron, the כפורת of the aron, which was a טפח and gold, and solid gold, and pure gold, how much would that cost nowadays? So he worked it out like this: according to the cheshbon that an אמה is a foot and a half, the price would be like this, it would come out to 2,542 pounds, which come out would be the price of the of the aron, the כפורת would be 53,878,379 dollars and 15 cents. If you go with the other cheshbon, that an אמה is two feet, which is the bigger cheshbon, then it would come out like this: the weight would be 6 million, no, 6,000, I mean, and 25.8 pounds, and the price would be in how much it would cost now the כפורת is 127,673,860 dollars and 50 cents. So the aron, according to the shita that the Nevuchadnetzar stole the aron and he took it, I don't blame him. He found, he saw something that could be worth a 127 million dollars! It's almost like the lottery. Very good. Makes all these cheshbonot, he's good at math, and he worked it all out. Good. Okay, let's go vayter. All right. We're holding here on page 165, second column towards two columns from the bottom, two paragraphs from the bottom. The Rebbe answered, \"Why does the pasuk say by the aron, 'ועשו', they shall, they shall make an aron?\" So the answer is, Rashi in a different place writes that the thickness of the כפורת was a טפח. Memeila, it was very, very heavy. It was impossible for one person to make it, and therefore the pasuk says, \"ועשו\". Memeila, when it comes to this is in פרשת תרומה, when it comes to פרשת ויקהל, when the pasuk says, \"ויעש בצלאל\", Betzalel made the aron, Rashi says, \"I have a problem. פשוט פשט, the word 'ויעש בצלאל' means that Betzalel himself made it.\" And that was the original kushya of the Rebbe: why doesn't Rashi learn פשוט פשט in the pasuk that Betzalel himself made it? So Rashi is, \"I can't learn like that. How could you say Betzalel himself made it? Impossible! First of all, the Torah said, 'ועשו', and besides that, bigashmiyut, it's impossible.\" That forces Rashi to say that we have to change the pshat, learn a different pshat in the pasuk, that when it says, nu, \"ויעש בצלאל את הארון\", nu nu, does not mean pashut Betzalel himself made it, because it can't be. So therefore, Rashi says, what does it mean? We give him the credit for it because נתן נפשו, since he put his nefesh into it, he pashut took it to heart and he went on mesirat nefesh to make sure that the aron is done properly, so we say that he made it. That's where we're holding. Then the Rebbe continues: ואף כי ודאי אשר כל חכמי לב נתנו נפשם על מלאכת המשכן אשר עשו הם, for sure that all the chachamim, all the experts, whatever they did, they put their life into it. There's no question about it. What do you think, they just did it haphazardly, they just did it? So what do you mean Betzalel put his life into the aron? That doesn't mean he did it himself, for sure not, can't be. So he did it together with others. But since he put his nefesh into it, he gets the credit. And the people who worked with him didn't put their nefesh into it? For sure they did also. וכמו שנאמר בנוגע לכל אחד ואחד, it says by each one: אשר נשאו לבו לקרבה אל המלאכה לעשות אותה. The pasuk says that these guys put their heart, their heart took them to get close to the melacha, to do the melacha. So ממילא, Rashi himself cannot write that Betzalel, it's called on his name because he put his life into it. The other chachamim who worked with him also put their life into it. לכן מוסיף רש״י לפרש, רש״י adds a few words, like I told you in the beginning, every word of Rashi is exact. Rashi writes, שבצלאל נתן נפשו, Betzalel put his nefesh, יותר משאר chachamim. That's the word! More than the other chachamim. If you look back at the beginning of the shicha, you look back at the lashon of Rashi, what is the lashon? ויעש בצלאל, לפי שנתן נפשו על המלאכה יותר משאר החכמים. Why does Rashi add \"more\"? Because the simple thing: you can't say because he put his nefesh to it, that's why it's on his name. Let's say ten people did it, him and ten more, nine more, whatever how many people did it. They all put their nefesh in. In order to give Betzalel the credit, Rashi says it has to be because he put his nefesh more than the rest. That's why Rashi has to add יותר משאר החכמים.

אמנם צריך להבין, עדיין צריך להבין לאידך גיסא. It's still not clear the other side. The Rabbi says let's look at the other side. This is still not enough. Why? כי כפי שעיקר, העיקר ביסוד מעלתו של בצלאל וייחודו היה The main ma'alah of Betzalel, and the main specific thing that he did, what was special about Betzalel more than the rest? היה, it was בתפקידו דלהורות נתן בלבו. The pasuk says Hashem put into the heart of Betzalel he's able to teach, he's able to overlook. So Betzalel'ss main ma'alah usually was not that he was pashut better in in in things that he did. He was He had this this this this talent in taking care. Granted he himself was the top guy in working, but the main thing that we make if the fuss over Betzalel is because Betzalel was in charge. Betzalel was the manager, he was able to take care. היינו שהוא היה מורם ומדריכם, he was the teacher, the guide, של כל איש חכם לב, בכל מלאכה ומלאכה. He guided everybody in everything. He didn't just work on the aron. He was the one that was in charge. You always have to have one person in charge. We know when you make a building and you hire a contractor, the contractor is the person that has everything in he's in charge of everything. He subcontracts. He gets this guy to do the plumbing, he gets this guy to do the electricity, he gets these different things to do, but he has to be in charge. You can't leave each one separately. So Betzalel was the one that taught them, told them exactly what we need to do, what happens. That's what it That's what a contractor does. That's what his job was. That was his main specialty, in everything. And that's something special, because דלזה נחוץ כשרון נעלה ומיוחד. You have to have a special talent for this, נוסף על השלימות בחכמה, תבונה ודעת. Besides being smart and having the expertise in knowing what to do in these ענינים, there's a special talent in managing. And we takeh see there are certain people who could be gvaldike workers, but they don't have a chush in managing. You could have a person has a chush in managing, he could make this guy do his work, but he himself, he doesn't know what to do. Betzalel had both ma'alot. Betzalel was the one was an expert, and the main thing that he had was he had the ma'alah of להורות. If that's the פשט, אם כן בודאי שנתן נפשו יותר משאר החכמים גם בעשיית שאר כלי המשכן. If he was in charge of everything, and he put his life into it, you think he only put his life into the aron? So he for sure put his nefesh in to everything. ולמה הודגשה מעלה זו דווקא בעשיית ארון? Why do we stress this מעלה דווקא by the aron? If the main ma'alah he had was putting himself into in being in charge, he was definitely in charge of everything, he definitely put his life into everything, so why doesn't it say by everything? Say ויעש השולחן, ויעש בצלאל השולחן. For sure Bezalel put himself into the שולחן and put his life into the שולחן, because into everything, because he was in charge of everything, and that was his main main מעלה. So why does Rashi say ויעש בצלאל? No, the pasuk doesn't We're not learning now it's because the main thing. That's why maybe there's something special that he did, but the fact that he was If we're saying the reason he gets the credit is because he's put his life in, so he should get credit for everything, because for sure he put his life for everything, and in everything he definitely did it more than the chachamim, more than others. As much as each one, whatever each one did, put his nefesh in, he put more. He was in charge, he was Bezalel.

You know why he's called Bezalel? בצל א-ל. He was in the shadow of Hashem. Rashi says it where? לגבי what does Rashi say it? לגבי what does Rashi say? Think. בצל א-ל היית. Moshe told Bezalel: בצל א-ל היית, you were in the shadow of Hashem. Beginning of Parshat Pekudei, it says Rashi says, Moshe came to Bezalel and told him you should make the ארון, the שולחן, the מנורה, make it all, and then he told him make the קרשים, make the walls, make the יריעות, make the building, make the and Bezalel said, I don't know what you How could you do that? That's not how you build a building. You don't build first the furniture and then you build a house! First you've got to build a house to have where to put it in. You're going to build the furniture, where are you going to keep it? Let's say a guy wants to builds the furniture, builds tables and chairs and beds, keeps them outside, I mean you got to build a house first. So, we, first we should make the משכן.\" So Moshe said to Bezalel, \"You are right. You were in the shadow of Hashem. When Hashem told me, He actually told me that way. He told me first to make the משכן and then to make the כלים. You must have been hiding someplace behind there and over- and overhearing. That's why בצל אל, like in the shadow. I mean, He didn't see you and you were in the- it's an expression. That's why he is called Bezalel. So Bezalel is is a special Bezalel. So Bezalel was special in this inyan, so for sure he was involved in everything that was happening more than the rest of the chachamim, so why do we pick the ארון to say that the ארון was more? לזה דייק רש״י לומר, that's why Rashi is medayek and he says, this answers one of the שאלות in the beginning of the sicha. Rashi says, \"לפי שנתן נפשו על המלאכה.\" What should have Rashi said the Rebbe asked? על העשייה. Why should Rashi say על העשייה? Cause the pasuk says, \"ויעש בצלאל.\" So Rashi should try to keep to the לשון הפסוק. So why does Rashi say על המלאכה? So the Rebbe answers, to answer this she'elah Rashi says that he gave his nefesh more than the rest of the chachamim on the מלאכה, not the word עשייה. What's the difference? What's the difference between the word מלאכה and the word עשייה? So the Rebbe explains: ויש הפרש בתוכנם של ב׳ לשונות אלו. There is a difference between these two expressions, the word עשייה and the word מלאכה.

הגדר של עשיית איזה דבר, when you say making something, כולל במשמעותו את כל הפרטים שעל ידם נגמר ונשלם הדבר ההוא. When you say you make something, this includes everything, all parts that have to do with it. When you say this is made, it means everything that it takes to make this is included in that word making, which means, היינו, לרבות גם פרטים שאינם פעולות ומלאכות, even things which are not working. Let's say in order to make something, first of all, you got to give the person who is going to make it, give him instructions, tell him how to do it. You got to take care- you got to give him the the the tools, you got to- and then you make it. So when a person, when you say this was made, this includes everything from beginning to end, from when it starts. When you say this guy built a house, I mean made a house, what does that mean? That includes everything. It includes the blueprints. You got to start with- how do you make a house? How do you build a house? You write blueprints. It is even though you actually didn't work writing the blueprints or when you're discussing, hours that you discuss what to do, that discussion is- you're not building, but you're- that's part of the making of the house. So the word עשייה includes everything. כי בצירוף כולם, because by combining all the details, היא עשייתו ושלימותו של הדבר, that's the making of the thing. So making the thing includes all the details. וכפירוש Rashi במעשה בראשית, Rashi in Chumash by Bereishit it says ויעש, so Rashi: תיקנו על עומדו. Rashi says he fixed it in the proper way, תיקנו בצביונו ובקומתו, he put it there in the right place, that means from beginning to end. When you say he did it, it means he started from the beginning, finished by the end, and it came out the final product. So he made it. When you look at the product, oh, who made this? So it includes everything. וממילא מובן שכן הוא גם בנוגע לעשיית המשכן. Same thing when we say to make the Mishkan, the word עשייה, what does that mean? When you say this person made the משכן, what does it mean? It means everything, got involved, make sure that this happened and that happened. When you say a person made something, made the שולחן, what does it mean? All the details that are involved. Teaching the workers or giving them instructions how to do, is that included in the making? Yes. That's also, in order to make it you got to have all these details. So בהעשייה כלולות, in the עשייה of the משכן includes לא רק עבודות ומלאכות המשכן בפועל, doesn't mean only the actual working, the actual digging, the actual working, כי אם גם כל שאר הפרטים הנחוצים לבנין המשכן וכליו, it includes everything that you need. If you say the משכן was made, מעשה המשכן includes everything from beginning to end. Could even include the fact that the Yidden had to bring the donations. It's also part of מלאכת המשכן. It's it's al derech, I think the Rambam says in the beginning of of Beit HaBechirah that everybody has to help in the making of the Beit HaMikdash, men and women. Where does the Rambam get it from? From the משכן, that the women, it says, also brought. Even though the women weren't involved in the building, but they brought נדבות. And that's part of what you- you're מקיים the mitzvah of building the Beit HaMikdash from beginning on, bringing the נדבות and then working on the plans. All that is included. ובכללם, includes גם הלימוד וההוראה על הבנין והמלאכה. The person who is in charge and the one that's working and teaching and guiding, that's all part of the word עשיה. מה שאין כן מלאכה, what's the word melachah mean? פירושו הוא עבודה ופעולה. Melachah means work. When a person talks about or discusses how to build, that's not a melachah. That's not melachah. Melachah is the actual work. I mean, by Shabbos, although the Rebbe doesn't bring it, at the bottom is something else. By Shabbos we say מלאכת שבת. Can't talk about working? You can't plan, מדרבנן you can't. You can't, that's something else, דרבנן גזירה, שבות. You can't talk your חשבונות, you can't talk about business, you can't talk about your work, true. But it's not a melachah. The word melachah means actual doing. If you're doing a melachah, that's called doing your writing, your cooking, that's a melachah. So the word melachah goes on the actual work. וכן הנוגע למלאכת המשכן, when we use the word מלאכת המשכן, means העבודה והפעולה שהיתה במשכן, the actual work in the משכן. ודבר מוכרח זה גם מפירוש רש״י, we see it clearly in Rashi. Rashi writes, הקדים להם אזהרת שבת לציווי מלאכת המשכן. In Parshas Vayakhel, first when Moshe Rabbeinu gathered the Yidden, what did he tell them first? What did he say to them at the beginning? Didn't tell them about Shabbos, about the Mishkan, the first thing he told them was about Shabbos. So Rashi says, why did he tell them first about Shabbos before the Mishkan? לומר, to tell you, שאינה דוחה את השבת, it doesn't push away Shabbos. ולכאורה, וכי כל ענין, כל מה שהיה בעשייתו אינה דוחה את השבת? Every detail of making the Mishkan does not push away Shabbos? Why not? הרי יש כמה פרטים המותרים בשבת. Certain things that they did you're allowed, not everything you're not allowed. ובפרט הלימוד והוראה בזה, certainly learning. Shabbos they couldn't talk about, you know, what to do and how to make the Mishkan? אלא זהו דיוק רש״י, that's what Rashi says. He brought them the din of Shabbos before קודם לציווי מלאכת המשכן. המלאכה בפועל. Working in the Mishkan, that you're not allowed. So that's what Rashi says, הקדים להם אזהרת שבת לציווי מלאכת המשכן, to tell them that you're not allowed. מלאכת המשכן you're not allowed, because מלאכת המשכן does not include the talking and the learning about it. I believe even miderabbanan you probably were allowed to learn how to make the Mishkan, because besides it's because even though it sounds like you're talking how to work, it's Torah. Learning how the Mishkan was made is Torah. And so you're allowed to learn הלכות בית הבחירה on Shabbos? Sure, you're allowed. Even though this is in order to know how to build it, because it's Torah. Huh? צרכי ציבור, yeah. Exactly. That's even miderabbanan, yeah. מפקחין על צרכי ציבור בשבת. Umemela what comes out to me that the word melacha means the actual work. Asiyah means the whole thing, including things which are not work. And melacha means the work. So now we understand why Rashi says that Betzalel gave his nefesh more than the rest of the chachamim, and which לשון does he use? על המלאכה. Why? וכן הוא בנידון דידן, same here. מסירות נפשו המיוחדת של בצלאל בנוגע לארון, what was special of Betzalel concerning the ארון? היתה על מלאכת הארון. On the actual work. היינו גם במלאכה והפעולה של ארון, the actual working. מה שאין כן בשאר כלי המשכן, by the other כלים, it wasn't like that. What's this answer? The kushya the Rebbe asked, since Betzalel was the man that was in charge, so he was in charge of everything, so didn't he get involved in everything? And for sure he gave his nefesh, he worked with real mesirut nefesh, so he gave his nefesh to all the כלים. And because he was the boss, he gave his nefesh to all the כלים more than the other chachamim. So why do we pick the ארון to say that he gave his nefesh to the ארון more than the other chachamim, that's why it's called on his name, when the same thing for sure happened by the by the שלחן, the מנורה, by everything, that he also was in charge, put his nefesh into it more than the chachamim, we should also give him credit? That's what Rashi says, here it's different. By the other כלים, he didn't put his nefesh in into the actual work. He was the boss, and he took care of it, and he told them what to do, and he was in charge, and he supervised. He was a mashgiach. A mashgiach would look really into it. By the ארון, what he did was, he actually worked on it. It's the only כלי that he worked on פשוט physically, because he was an expert himself also. And in the melacha he put more of his nefesh in. And that's why here it's called on his name. So if we look back at the beginning of the sicha, let's read the Rashi now to see how Rashi has a different פנים now. Look back, open back to the beginning of the sicha. We have to be mechazir aterah liyoshnah, we have to bring back the original that everyone has to have a sichah. You have to have a copy, you have to have a copy. If you don't have a copy, you have to get a new copy. If you lose your copy, you get a new copy. Okay, we should do that for the next sichah, you have to get a new copy. And to get a new copy, I'm going to look around every day. If you're missing a copy, you have to get a new copy. To get a new copy, it'll charge you a dollar a page. Got to make some money, you know? So it'll be a good income. Like the cops give tickets, you know, because the city needs an income, so we'll have an income. But really, you have to have a sichah, you have to have, this is learning inside, and if you don't have it, really, we'll have extra copies, we'll still make extra copies, but if you need an extra copy, you have to pay for it. Okay, good. But we won't do it now, bli neder. If I don't forget, we'll do it in the next sichah. But look back at the beginning of the sichah, let's see the Rashi. ויעש בצלאל. Okay, so Rashi starts off, לפי, starts telling, because Betzalel gave his nefesh. But you know how we learn Rashi? Bichlal, in cheder, in school, when you teach Rashi, what is the melamed supposed to do? I don't know how it's done nowadays, maybe nowadays a different style. The blackboard with the whiteboard, not what, with the smartboard and switch and היינט אנדערע, איך ווייס איך נישט. But the way מ׳האט אמאל געלערנט רש״י, this is how I was taught Rashi, this is how for hundreds of years they learned Rashi. You start off, Rashi quotes the words from a pasuk. This is before the רבי׳ס שיחה, בכלל. And Rashi starts off by saying, the first thing that a teacher would teach a child is, וואס ארט רש״י? What's bothering Rashi? So here you would start out, ויעש בצלאל. Now after we learned the sichah, Betzalel made the aron. Rashi is bothered. What's he bothered? נו, who is going to tell me? נו, tell me. Why is, but maybe he did it? This is punkt this, he did himself. Says ויעש בצלאל, בצלאל made it, he did himself. Why this? It's a special thing, the aron is special. What's bothering Rashi? See that's how you learn kipshuto. So the Rebbe said that that's a problem, cuz maybe he made it himself. What's what's the kushya that that's bothering Rashi? Huh? Can't be! ויעש בצלאל means Betzalel made it. Can't be! Betzalel couldn't make it himself. Can't make, one person can't make the aron. That's what's bothering רש״י, ויעש בצלאל. So right away, without even asking, Rashi is takes it for granted that we, smart people, will figure out what he's trying to ask. Not that we have ruach hakodesh, if you look what Rashi is telling us, you see what he's trying to ענטפערן. But without the Rebbe we would learn different, we'd learn like you said. But the Rebbe מסביר it can't be, so you have to see a different peshat, that Rashi is bothered by something else. Which by the way, this is there's a sefer called ביאורים לפירוש רש״י that they have a kitzur of all the sichot on Rashi, five volumes. And they there was no choice, but they had to do it that way if you want to make a kitzur, but that loses, you know what that loses? It loses the whole reichkeit. Why? If you start, you know the רבי איז מסביר the way the way the st... Bekitzur, what Rashi is bothered, no, why why why do you have to say that's what Rashi is bothered? Rashi is bothered by a simple thing. If you don't see the whole arichut, the whole the way the Rebbe shows, and he proves, and he proves that this cannot be this, finally he comes to that, oh, wow! But if you don't have, it's just a kitzur, and you say, well, Rashi is bothered by this she'elah, why would you say he's bothered by this she'elah? Why don't you say he's bothered by this she'elah? Why is this special? And things like that. So there's no justice done to the to the sichot by doing that, but they had no choice. If you want to make a kitzur, that's what you had to do. Anyway, so let's go back to the Rashi. ויעש בצלאל the pasuk says, Rashi quotes ויעש בצלאל made. Bothered Rashi, Rashi is bothered. How could בצלאל make the ארון himself? Obviously he didn't do it himself, so what does the pasuk mean he made it? Zogt Rashi, לפי שנתן נפשו על המלאכה, since he gave himself over to make it. But then that's not, so Rashi says נתן נפשו על המלאכה, what's Rashi trying to tell us? If you're going to say stam he gave himself over to to the ארון, it's not understood, that's not a terutz. Why not? Because everybody make gave himself over, because he gave himself over to everything. Why eppes the ארון? You think he didn't give himself over mesirut nefesh to the other kelim? That's why Rashi says he gave himself over by the Aron על המלאכה, פשוט the physical part of it he gave himself over. But then you could ask, and the other chachamim, whatever they did, didn't give themselves over to the work? They also, whatever they did, they they made, they also gave themselves over. So why eppes punkt here we make it eppes a whole fuss, and He did the Aron together with other people, obviously. So they also, I'm sure the other chachamim were great people and they also. So Rashi adds, יותר משאר החכמים. He gave over more than the rest. He gave himself over more than the rest to the melachah, not to the עשיה, to the melachah. And that's why נקראת על שמו, that's why it's called on his name. So here you see, according to this, the way the Rebbe is medayek in pshat, then we'll get into chasidut, it's different, different word, but medayek in pshat in every word. נתן נפשו, so that's what he says he gave himself, על המלאכה, why Rashi says על המלאכה, why Rashi says יותר משאר החכמים. Because that's the whole thing, because if it wouldn't be יותר משאר החכמים, it wouldn't work. Let's see here. Let's learn הערה, what's, a small הערה, הערה 29, what it adds. Here the Rebbe, the הערה starts with the word which a lot of guys were asking me in the Maharsha. Maharsha, when Maharsha writes sometimes ודוק, what does that mean? So sometimes ודוק means, so roshei teivot, dochach ketzat. He says something and then he said, but that's a dochach. Many times, more than probably the first, ודוק means ודוק, be medayek. Look into it, you'll see. The problem that people have with that pshat, why are there two lines in the middle, quotation marks, which makes it into roshei teivot? So I explain that in those days when someone wanted to stress a word, nowadays you would underline it, you would make it italics, you make it bold. Those days what did they do if they wanted to stress a word? They would put the ראשי תיבות סימנים in the word. There are other words that have that? There a lot of times, yeah, you have it. Sometimes when they want to quote a pasuk, which nowadays we would put into quotations, they make in every word of the pasuk that they quote, these סימנים. So ודוק could be roshei teivot, dochach ketzat, and sometimes vedok means be medayek. Nowadays if you want to write vedok to be medayek, what would you do? You wouldn't put in the ראשי תיבות those סימנים, cuz we, nowadays that's not our style. So here, if you look at this word, 29, vedok, there is no ראשי תיבות here. So the Rebbe says be medayek, בפירוש Rashi, in Rashi, in פרשת ויקהל, שפירש Rashi says, when it says והמלאכה היתה דים, meaning the מלאכה was enough, what do you mean the מלאכה was enough? This was before they even started doing the משכן. When they collected the donations, it says they came, the people, the חכמים who worked on it, came to Moshe and said people are bringing too much, והמלאכה היתה דים. What do you mean והמלאכה היתה דים? The מלאכה was enough? The מלאכה didn't start yet. So what does Rashi say? מלאכת ההבאה ולא נתינת התרומה. The bringing, what does that mean, מלאכת ההבאה? In other words, he wants to say נתינת התרומה is not part of מלאכה, not called מלאכה. But if מלאכה means an actual מעשה, so if you want to refer to a specific, to bringing, you could say that's a מלאכה. But to say נתינת התרומה? Rashi doesn't say the word נתינת התרומה, Rashi should have said והמלאכה, מלאכת הנתינה, מלאכת bringing. He wants to say that that, that's why he says vedok. It's not so clear in Rashi, but if you look vedok, be medayek in Rashi, you'll see Rashi קוועטשט the word מלאכת ההבאה, cuz the word מלאכה has to fit to a physical act. ההבאה, bringing is pashut taking it and bringing, a physical act. Actually, I'm just adding here, the Rebbe doesn't say it, you know, want to make sure that you don't think that the Rebbe is saying, cuz what I say is like chazar over what Rabbi Akiva Eiger told his תלמידים, which I said many times, he said, I don't care if you say my Torah in your name, just don't say your Torah in my name. So I don't want to say the Rebbe's, my, something my, in my words in to put into saying the Rebbe is saying, but L'poal, one of the melachot of Shabbos is hotza'ah. And where do we learn out hotza'ah? From which part of the, what part what what was done in the Mishkan? Of the carrying of the donations. ויעבירו קול במחנה, they said, don't bring anymore. And that's a melachah. So Rashi says מלאכת ההבאה, because if melachah means doing something בגשמיות and bringing is doing something בגשמיות, so when we apply to making a כלי, what part would mean the melachah? The actual physical making the כלי. But the talking about it and the learning about it and then the guiding, that's not, that's עשיה, that's part of what you did, but that's not the melachah. So ממילא Rashi here says that he was was מוסר נפ- נתן נפשו על המלאכה. No breaks. Did Moshe himself do melachah, or not?