Some people from our community from בית מנחם asked me that since every Shabbos they hear a nekudah of a sicha when I speak before Mussaf and this Shabbos we won't be davening in shul, so if I could before Shabbos give over a nekudah from a sicha and that will be in place of that. Now the מעלה of this is that when I speak in shul, some people have no choice but they have to sit and listen, here you have a choice not to listen, I'm just kidding. But l'poel so I will say over a vort from a sicha like I do on Shabbos. It's a Rashi sicha, but it has also a hora'ah and also some inyan in פנימיות התורה and Chassidus. In the beginning of the parashah it says that ויקהל משה את כל עדת בני ישראל, Moshe gathered all the Yidden and he spoke to them and he said אלה הדברים אשר צוה ה' לעשות אותם, these are the things the words that Hashem' commanded to do, and then he went into the mitzvah of Shabbos, ששת ימים we should work on six days and the seventh day is Shabbos, and then after that it says ויאמר משה אל כל עדת בני ישראל לאמר, Moshe spoke to the whole community of the Yidden saying זה הדבר אשר צוה ה' לאמר, this is what the inyan that Hashem' commanded to say, and he went on about giving the נדבות for the Mishkan. So Rashi on the words זה הדבר אשר צוה ה' לאמר, which is what Moshe says, these are the words that Hashem' said, commanded me to say, לאמר means to say, and he continues with the inyan of the Mishkan, Rashi says a very strange thing. He quotes the words זה הדבר אשר צוה ה', this is the thing that Hashem' commanded, לי, to me, לאמר לכם, to me to tell you.

What does Rashi want with these words? What is not understood in the pasuk that Rashi has to explain it? The pasuk says זה הדבר אשר צוה ה' לאמר, this is the thing the word or the thing that Hashem' commanded to say. So what is Rashi telling you? It means לי לאמר לכם, commanded me to say to you. And the Rebbe answers that Rashi is trying to answer some questions in this in these pesukim. Number one, why does the Torah, why does Moshe have to repeat to the Yidden זה הדבר אשר צוה ה' לאמר, this is something that Hashem' commanded me to say when it says already in the beginning of the parsha? The beginning of the parsha says Moshe gathered all the Yidden, ויאמר אליהם, and he said to them, אלה הדברים אשר צוה ה' לעשות אותם, these are the things Hashem' commanded to do. So everything that he says later is part of that. So why does he have to repeat after he spoke about Shabbos, and he's going to speak about the Mishkan, he repeats again זה הדבר אשר צוה ה' לאמר, this is what Hashem' commanded to say? Also, what does it mean זה הדבר, this is what Hashem' commanded to say, almost as if saying that what I said before is not from Hashem'? That's not true. So what did he mean זה הדבר אשר צוה ה', this is what Hashem' commanded, as if before was not? Another kashya, why in the second time when it says that Moshe said this is what Hashem' commanded it says the word לאמר, but the first time not? Again, in the beginning of the parsha, when it says ויקהל משה, ויאמר אליהם, משה said to the Yidden, אלה הדברים אשר צוה ה' לעשות אותם, these are the things that Hashem' commanded to do, and he goes on with Shabbos, doesn't say the word לאמר. But the second time when he says it, זה הדבר אשר צוה ה' לאמר, this is what Hashem' commanded to say, it says the word לאמר, and he continues with the inyanim of the Mishkan. So

why does he say לאמר here and why doesn't he say לאמר before? So the Rebbe says that in order to answer these three she'eilot, that's what Rashi means when he says זה הדבר אשר צוה ה' לי לאמר לכם, this is what Hashem' commanded me to do to you. What Moshe Rabbeinu meant was like this: that what I'm going to say now, after the second time when he says זה הדבר אשר צוה ה' לאמר, and he tells them about the משכן, Moshe is trying to be madgish, stress to the Yidden, that what he's going to say now, the tzivui on the מלאכת המשכן, was only said לאמר לכם. It was told to me לאמר לכם, to tell you, but it's not something that I have to do. Which means that Moshe Rabbeinu was not commanded to take part in the מלאכת המשכן. He was only told to tell the Yidden about making the Mishkan, but not he. And therefore, the word לאמר is only written here, not before. In the amirah before, what it says before, that was about Shabbos, and that's a hakdamah for everything, which includes Shabbos, there it applies to Moshe also. But what it says later by the מלאכת המשכן, Moshe says זה הדבר, this, that's why he says this, whatever before was not the same, before was for everybody including me, this one is צוה ה' לאמר, לי לאמר לכם, he told me to say to you. So that answers all three she'eilot. Why he repeats again the words זה הדבר אשר צוה ה' when he stated it already before, because he's trying to tell them this is not going to be for me. Also the second she'eilah, why does he say זה הדבר, yes, this is the only thing the later thing is something that the Oibershter told me to tell you, but the first one is not only to tell you, it's for me too. And that's why the word לאמר is not written before, because the one before is not only to say to the Yidden. לאמר means to say to the Yidden. That was for everybody, including Moshe, and the second one is only la'emor. But the question is, why takeh was the מלאכת המשכן not given to Moshe? And we see that takeh it was not given to Moshe, because we see that Moshe takeh did not participate, not in the נדבת המשכן, didn't give anything, and he didn't do part of the Mishkan. The only thing is, at the end when it was finished already, then Moshe Rabbeinu the Hashem said he should pick it up. But in the מלאכת המשכן, Rashi says clearly the lashon there, that Moshe was not was not משתתף, was not participating, did not participate in the מלאכת המשכן. Now in Midrash Tanchuma it says that Moshe Rabbeinu felt bad, היה מיצר, he felt bad why he didn't participate. But according to Rashi, he didn't feel bad. Hashem said to him, \"This is not for you.\" But the question is, why takeh was the מלאכת המשכן not for Moshe? So the Rebbe says we can explain it in דרך הפשט and explain it in פנימיות הענינים in Chassidus, al pi Chassidus. The inyan of the

Mishkan, poshute pshat, was made in order to forgive the Yidden for the חטא העגל. Because the חטא העגל caused the Shechinah to leave the Yidden. And now the Shechinah is supposed to come back, so that's the way to do it, is through the Mishkan. So that's what the Yidden were told, to put up the Mishkan, to bring the השראת השכינה, to bring the Shechinah back between them. Rashi's lashon is that the Mishkan is עדות לישראל, it's a testimony to the אידן שויתר להם הקדוש ברוך הוא על מעשה העגל, that Hashem forgave them for the aveirah of the עגל, שהרי השרה שכינתו ביניהם. Because you see that He rested the Shechinah amongst them, so this is a forgiveness of the עגל, like Rashi says in the beginning of this of Parashat Pekudei. So since it's for the fact that they were lacking in the השראת השכינה and that's why they had the Mishkan, so Moshe Rabbeinu, who did not have any share in the חטא העגל, he was in שמים, he was on top of the mountain when they made the עגל, he wasn't even in the category מי שיכול למחות ולא מיחה, somebody who could stop something, protest against something and didn't, which he also has a חלק in the עבירה, Moshe wasn't there. So the Shechinah never left from Moshe. So he didn't have have to take any part in the building of the Mishkan. Actually, before they build the Mishkan, after the חטא העגל, it says in פסוק ומשה יקח, this is in פרשת כי תשא, ומשה יקח את האהל, משה took his own tent, ונטה לו מחוץ למחנה, he planted it, he put it, hardly planted it, he set it, he pitched it outside of the camp, הרחק מן המחנה, far from the camp, וקרא לו אהל מועד, that was called אהל מועד then. והיה כל מבקש ה׳ יצא אל אהל מועד אשר מחוץ למחנה. Anybody who was looking for Hashem went there to the אהל מועד to Moshe. So we see that Moshe had the Shechinah with him before the Mishkan was built. ובמילא Moshe Rabbeinu did not have to have part in of the Mishkan. And in

פנימיות הענינים, על פי חסידות, the reason is like this the Rebbe says: The whole job, so to speak, the whole מהות of Moshe Rabbeinu is learning Torah. That is a חלק of his מהות. So much so that in Tanach the Torah is called Torat Moshe, the Torah of Moshe. So it's his Torah, that's what Moshe's מהות is. So therefore Hashem said, \"You don't get involved in the actual maaseh of making the Mishkan, because your inyan is Torah, and that's to you more important than the maaseh of making the Mishkan.\" Just like we know that you can't push away learning Torah to make the Mishkan, the Rambam says that you can't be מבטל תינוקות של בית רבן, children who learn Torah you can't stop them from learning in order to build a Mishkan, because learning Torah is greater than building the Mishkan. So Moshe Rabbeinu, whose inyan is Torah, תורת משה, משה was not told to make the Mishkan. He didn't have to take part of it. So על פי נגלה, על פי פשט it is because he didn't have to do with the חטא העגל, but according to Chassidus, because he had a higher job to do, which is לימוד התורה, which is higher than making the Mishkan. Nevertheless, to say that he did not have anything to do with the Mishkan, you can't say at all, because he's the one that brought the הלכות of the Mishkan, he's the one that taught them how to do the Mishkan. So he was very much involved in the Mishkan, but not in a level of עשיה, not in the level of doing. He taught, and he was the whole יסוד of making the Mishkan. So b'poal he didn't get involved, but still, he commanded the Yidden, he taught the Yidden, and the whole thing that Yidden were able to make the Mishkan was because of Moshe Rabbeinu. And the Rebbe takes a הוראה from here, that even a person whose inyan is learning Torah, תורתו אומנותו, nevertheless, has an obligation of teaching Torah, of spreading Torah, being מפיץ תורה. Because even though he's not going to get involved so much in the maaseh of it, he has to keep mitzvot obviously, but not getting involved in spreading and getting involved in the maaseh, but he has to get involved in teaching and being מעורר people to do the mitzvos, to do the right thing. And it

seems like this has a connection to this coming week is going to be כ״ז Adar, the day that the Rebbe had a stroke, and that led up later on to ג׳ Tamuz, which is always a time that we have to strengthen our התקשרות to the Rebbe, and to think about what the Rebbe was, we see this is exactly how the Rebbe was. The Rebbe taught the Torah, gave instructions, was מעורר, pushed mivtzaim, but the Rebbe himself was not the one that went outside and put on tefillin with Yidden. The Rebbe was מעורר and made sure that all the Yidden will do the mivtzaim and all the Yidden will will put on tefillin and make sure that the other people do it too. And it fits exactly to what Moshe Rabbeinu... Since the Rebbe is the Moshe Rabbeinu of our generation, and even after ג׳ תמוז, עומד ומשמש, the Rebbe still serves and is the נשיא הדור, במילא he follows exactly what he said in this sicha, that even though Moshe Rabbeinu did not have to do the מעשה בפועל, because his madregah was higher than that, nevertheless, he was the one that was מעורר, and the whole, we could say iberkehrnish, the whole thing that in the world, the whole world is through the Rebbe's mivtzaim and the Rebbe's shluchim and everything was changed over. If not for that, chas v'shalom, who knows what would be. It all came from the Rebbe, even though the Rebbe himself did not go and put on tefillin with somebody, and and and did the מעשה בפועל, but he was the one that was the koach behind it and gave us the koach. And that tells us how important it is to do both. We who are not in that madregah, we have to do both: we have to teach, and we have to be מפיץ תורה, learn Torah and teach other people Torah, and at the same time we also have to get in involved in the making the Mikdash, making the Mishkan, bringing the Shechinah down here in a physical way. And

that's the lesson that we have to take, and especially in times like now when things are hard, and there are physical problems, we know that this is all for a reason. So we all have to make up our mind that even though now because we're all sitting at home, not mingling with other people, so it's hard to do mivtzaim, but nevertheless, just like it says in Shulchan Aruch, when Yidden would have to go to war, there's a big inyan that they should fast, and that would be a zechut for them to win the war. But it says, on the other hand, you're not allowed to fast when you go to war because you have to be strong. If you're going to fast, you're going to be weak. So you have to eat, you can't fast. So what does it mean that you fast when you go to war? So it says in Shulchan Aruch what soldiers should do when they go to war, they should eat, but they should make a hachlatah, make a neder, a neder or hachlatah, that when they win the war, they will fast. And that hachlatah the Eibershter considers now as if it's done. So the same thing with mivtzaim. As much as we can't do so much mivtzaim now, but if you make a hachlatah now that we will do it even stronger than before, the Eibershter considers it as if it's now, and that zechut will stand us, and we will have, all the Yidden will have a refuah sheleimah, everyone will be gezunt, nobody is going to have any sickness, any problems, and we will be zocheh that this will be the last shverikayt, hardship, before Moshiach, and Moshiach will come במהרה בימינו בקרוב ממש.