Eat like non-kosher food it has certain chumrot we call it, it's more strict than non-kosher food during the year. It's more strict than chazir, pig, during the year that we get scared when you just hear the word pig to eat pork, you know, you get scared. Chametz on Pesach is worse than that. Now I'll explain why, because to eat chametz on Pesach the punishment in the Torah is karet. That means like this: In order to judge how strict a mitzvah is or an aveirah is, doing something wrong is, we judge it by what the punishment the Torah gives for it. And even though in many cases we don't have that punishment nowadays because that only used to be when we had a Beit HaMikdash, and they used to have this Beit Din, the Sanhedrin and the Beit Din, and they used to be able to give all these punishments and nowadays doesn't apply, but we're not talking about whether one gets, God forbid, the punishment or not, we're talking about the proof, the fact that there is a certain level of punishment that proves of how what level that aveirah or that mitzvah is. Now

most food that's forbidden is under the category of a lav. A lav means there's a negative commandment in the Torah that says don't eat this. And the punishment for transgressing a negative commandment is malkot, that would be the 39 lashes as prescribed in the Torah. Then there are certain things, not too many, which are worse than that and the punishment for that is karet. Karet means the Torah says a person would die a premature death and all kinds of other spiritual things that apply that go together with karet, and that is for not too many things. Like eating on Yom Kippur, which we know eating on Yom Kippur is terrible, so eating on Yom Kippur the punishment would be karet. Similar to that, eating chametz on Pesach, the punishment is karet. And therefore, chametz on Pesach is one of the strictest types of non-kosher food that exist in the Torah, in our Jewish life, that's eating chametz on Pesach. Besides that, chametz has another aspect to it that we do not find concerning any other forbidden food, not even by the forbidden types of food that And that is that chametz on

Pesach, besides being what we call אסור באכילה that you can't eat it, besides being אסור בהנאה, means you can't have any pleasure from it, that means you can't have any benefit from chametz on Pesach, but that still applies to other type of forbidden foods. For instance, milk and meat that's cooked together is forbidden not only to be eaten, but it's also אסור בהנאה, it's also forbidden to make any have any benefit from it. But there is something more in chametz and that is בל יראה בל ימצא. בל יראה בל ימצא means that you can't even own chametz on Pesach. A person is not allowed to own. If a person owns chametz on Pesach, he transgresses two negative commandments, two. The Torah says לא יראה לך חמץ and it says לא ימצא, it says it shall not be seen, it shall not be found. And like everything else in תורה שבעל פה, in the oral Torah, it discusses exactly what the pasuk, what the Torah means, so here too, after learning everything in the Talmud and the Gemara, we learn out that it means that a person is not allowed to own chametz on Pesach. Now owned chametz on Pesach does not mean only if it's in his house, it could be someplace else, if the chametz belongs to him and he didn't do anything before Pesach to get rid of the chametz, then this is a lav, two lavin, two negative commandments which is בל יראה and בל ימצא. So this is another thing that we have on chametz which is more strict than anything else. Then

there's a third thing, I'm just going to mention the general ideas, a third thing in chametz on Pesach, and that is that other issurim, other prohibited food, there is a concept which is called בטל בששים. בטל בששים means that if non-kosher food falls into kosher food, it gets mixed in together, it is nullified if there are 60 times as much in the kosher against the non-kosher. So let's just give an example. If, let's say, one ounce of non-kosher oil fell in to a big big pot of kosher oil, if there are 59 ounces in that big pot, and this is one ounce, it's still forbidden. What will happen is that now this whole pot is forbidden because it it is all non-kosher. If the same thing happened that this one ounce fell into a pot of 60 ounces, so there are 60 times as much in the kosher against the non-kosher, Then it is nullified and you're allowed to eat it. If you recognize the forbidden food you must take it out, there's no question about it. But if it's not recognizable, like the liquid that got mixed in or other things similar to that, it becomes nullified 1 in 60. While chametz on Pesach does not become nullified 1 in 60, it doesn't become nullified 1 in a 100, and it doesn't become nullified 1 in a 1,000 or 1 in 10,000. That means that if a drop of chametz would get mixed into a big, big pot of kosher Passover food, Pesachdike food which is not chametz, any food, whether it's matzah or it's potatoes or it's soup or whatever it is, even if there are 150 times in the kosher food, in the Pesachdike food against the non-kosher, the chametzdike food, it is all forbidden. And for this reason, when it comes to Pesach, we all get very, very nervous, and we all make sure that we should do everything possible that the Pesach should be in a proper way. So I

always mention this vort that the story with the Mezeritcher Maggid, and the the vort, the point that he made was that we all know that before Pesach, when we meet and we greet each other, what do we say? You should have a kasher and freilichen Pesach, a kosheren un freilichen Pesach, kasher and happy Passover, that's what we say. And he asked, doesn't understand: If you want to wish a person to have a happy time, then there's what to wish, because it's not in his hands. Maybe something will happen, he won't be happy. So you wish Hashem should help you that you should have a happy time. But what is the meaning you wish a person you should have a כשר פסח? If you make it kasher, it'll be kasher. You ever see someone wish somebody else, you should Hashem should help you you should have kasher meat? If you'll buy kasher meat, you'll have kasher meat. Say Hashem should help you to have a kasher meal, doesn't to help, it's up to you. If you have kasher dishes, if you go buy kasher meat, and you have kasher dishes, and you don't mix milk and meat, you have a kasher You don't wish anybody. Why do we wish you should have a כשר פסח? And the answer is very simple, because it is very, very hard to make sure that the food that we eat and the Pesach in general is 100% kasher, because since it is so strict, and it is not בטל בששים, it doesn't get so we never know if a drop get mixed in. See, during the year, if something could might, who knows, maybe it touched non-kasher food, maybe something happened, so the worst that happened, if it did happen, usually it would be so little, if you don't know about it, it's so little that it would become בטל, become nullified. But on Pesach, because it doesn't become nullified, so we're scared, so we don't know. So as much as we do, we still have to rely on Hashem, that Hashem should help us that it should be that way. So we have to do our best as much as possible, and then Hashem will help us to make sure that if we do our best, that nothing, God forbid, that's forbidden should happen. And we Let me just finish this sentence. There there is a statement of the Ari Zal that he writes in Kitvei Ari Zal, he says, and the

Ari Zal was the foremost authority in Kabbalah and in halachah, so he says that any person that is careful for Pesach not to come in contact with even a משהו חמץ, with a drop of chametz, he says he's guaranteed that throughout the year he is not going to sin. And the Rabbi explains: How would it mean he's not going to sin? Every person has free choice, how could he do something that will guarantee you won't sin? So he says it doesn't mean במזיד, intentionally, but there are sometimes a person by mistake does something wrong. But if you are careful on Pesach not to have a contact with a drop of chametz at all, you are guaranteed that you will not make any mistakes of doing something wrong throughout the year. That's why when it comes to Pesach, we do everything possible, and things that when the same thing would have been by other questions of kashrut, we would not have done it. And sometimes it even says a person shouldn't go overboard in going let's use the real word, going crazy in doing things when it comes to kashrut. Sometimes the Shulchan Aruch it says, don't do that, you make yourself look like you're a big tzaddik and you're doing too much, and it's wrong to do it. Comes to Pesach, it says everything works, everything goes. Any משוגעת that you have to make sure that you don't have a contact with chametz is okay. That's why there were different communities that had all kinds of customs of doing things which basically almost have no source in halachah why not to why to do it or not to do it, but because of this, of that, once this happened, this and that, they stopped doing it, says it's okay and we do it. And there are different customs. There are the basic halachot of chametz, what we're allowed and what we're not allowed, and then there are, on top of that, different customs that different communities have. And this is these are the things that we're going to discuss. Now, I'm just bringing out a few points what we should discuss, and you'll tell me if this is what you want to discuss. One of the things is, being that when it comes to Pesach, the food that we eat throughout the year is basically treif, non-kosher, on Pesach, since chametz is forbidden, and all the dishes that we use throughout the year, which were cooked with chametz, we cook, we bake bread, and we bake challah, and we bake kneidlach, which were made with chametz, and we have everything is chametz, noodles, the whole our whole kitchen is chametzdik. Cake, which is right there, which we should eat, because we should get rid of it before Pesach. So all this that we do is Yeah, mashke is chametz. Liquor is is pure chametz. Liquor is as chametz as bread. Oh, I don't know specific about, yeah, maybe it has a little bit of of of mashke in it, I don't know, but mashke, which means whiskey or vodka, is pure chametz. So all that, so our whole kitchen and all our dishes are chametzdik. Which means that when it comes to Pesach, we don't want to use these words, but for Pesach it's like as treif. We are not allowed to use non-kosher dishes to cook kosher food. And the reason is very simple, because when you cook non-kosher food in a dish, or even it wasn't cooked in it, but you put non-kosher food in a dish, the nature is, and that's what the halacha says, that the dish absorbs some of the taste of that food. So if it was non-kosher food, the non-kosher food was absorbed in the walls of the dish. Now you're going to use it for kosher food. When you cook food in a dish, what happens is the taste of the food that you're cooking now, some of it goes into the walls, but some of the taste that's in the walls of the food of the dish comes out into the food. That's what the nature is. And therefore, when you're going to cook kosher food in a non-kosher dish, it'll make the food that you cook non-kosher, because it'll absorb the taste. Now, some might be thinking, but won't it be batel b'shishim during the year? Won't the taste of the non-kosher food that's in the walls of the dish be nullified in the food itself? Well, the truth is, it is not not so. The area within a pot is not 60 times the size of the walls. The volume inside. It is usually about 30 times as much. I don't know, I didn't work on it mathematically, but that's what it says in Shulchan Aruch. And therefore would not become batel b'shishim. So, therefore, we cannot use, even throughout the year, non-kosher dishes. Pesach we can't do that either use it either. And therefore, when it comes to Pesach, we have to make sure that we have different dishes, because we have to have dishes that were never used for chametz. Or, certainly in the olden days when people couldn't afford to have new dishes, or dish, not I don't mean plates, but even pots and things like that, you were able to kosher it. Just like when a pot becomes treif you're able to kosher it, you were able to kosher some things, which those that you could, in certain forms, and they become kosher for Pesach, and then you could use it for Pesach. This is one area which I suggest we discuss, if that's what you want to discuss. Then there are other areas of how to prepare the kitchen, and which foods you could buy, which foods you can't. That is another area. So,

which area would you like to discuss? Should we start with the kashering or הכשר כלים? Okay. Just the kashering. The truth is, in most Most people in our situation don't really come to kasher things, but it's not so, because there are parts of the kitchen that we do kasher. Even if you have a full set of פסחדיקע dishes, which all of us now Baruch Hashem could afford it, and we do it, but let's just go go through first the general laws of kashering, how you kasher, and which things can be kashered. And the law is like this: there are basic two forms of kashering, which apply to different things. And the title, the name for these two things is hagalah and libun. Hagalah is when you kasher something with hot water, libun is when you kasher something with fire. Certain things you could kasher by dipping it into boiling water. Certain things you cannot kasher it that way, and the only way to kasher it is if you burn it, and you'll have to use a torch to do it. The rule is כבולעו כך פולטו, which means the same way the pot absorbed the non-kosher taste, or in our case the חמץ taste, the same way you have to get it out. And therefore, any pot that absorbed it through liquid, first of all, it only absorbs through heat. When you put something cold on a dish, it does not absorb, unless it was soaking for more than 24 hours. If you have something in a in a bottle for 24 hours, and even if it was cold, the walls of that bottle will absorb it. But otherwise, it only absorbs through heat. Now,

some things absorb through liquid. For instance, a normal pot in which you cooked noodles in. Now, that pot is חמצדיק, because noodles is pure חמץ. What's חמץ? חמץ is flour and water that you let it stay, it rises, that's what noodles are. So, if you cook noodles in a pot, that pot is חמצדיק. But how did it absorb the חמץ? Through liquid, because you only cook with water, with liquid. So, that absorbed through hot liquid. So, the way to kasher such a pot is through hot water. I'm just saying in general, then I'm going to go more detail. Those things, those dish utensils that absorbed חמץ without liquid, the only way you can kasher it is through fire. For instance, a cookie sheet that you put cookies on, I don't encourage anybody to kasher a cookie sheet and use it for Pesach, but I'm just using it as an extreme example, cuz that is something that's real חמץ and you put it on, you put it into the oven, it's not with liquid, and because it absorbed it through heat, you have to kasher it with heat itself. So therefore, let's use an example of a pot that you used a regular חמצדיק pot, which we assume you cooked lokshen in it, you cooked noodles in it. Since you cooked noodles in it on the fire, so the way to kasher it is, you would have to, let's use let's say it was a small pot, you would have to boil up a pot of water on the fire, and take that חמצדיק utensil, make sure first of all that it's clean. If a pot or any utensil is not clean, you can't kasher it. It has to be purely clean. Then if it has any rust on it, you got to get rid of the rust. If it has rust on it, you can't kasher it. If it's clean and it's not rusty, stains don't matter. Sometimes you have these stains that you can't rub off, but if it's rust, it's no good, or any dirt, it's no good. But if it's clean, you would dip it in completely. You have to first wait for 24 hours since it was last used for חמץ. Then you take this utensil, you would dip it into boiling water. You would use a Pesach pot to boil up the water, you would dip it in just for a second, doesn't have to be long. As a matter of fact, it says it shouldn't stay long. You dip it in, and you take it out. So sometimes if it's something you have to make sure you have a plier or something to take it out, or if it's silverware, you would put it into a net and dip it in and then take it out, and then rinse it off with cold water. So here we are kashering this pot the same way the pot became חמצדיק. But this is a חמצדיק pot that became חמצדיק, we call it a כלי ראשון על האש. כלי ראשון means we have levels in vessels. The pot that's cooked on the fire is called כלי ראשון, that's the first. When you take from this pot, let's say, and you pour out from a pot onto into another pot, when it comes into the second pot, that's already called a כלי שני. The truth is there is even a level in between, two levels in between if you want to get into the details. One level is a כלי ראשון, which is the first one, but not on the fire. Let's say you had a pot, clean pot, wasn't used for חמץ yet, you boiled up water and it's boiling, you took it off the fire and you threw piece of cake in it. Now it became חמצדיק, and it became חמצדיק through a כלי ראשון, because it's still the first pot, it wasn't poured over, but it's not a כלי ראשון standing on the fire. So you have a level of a כלי ראשון standing on the fire. That's that's if it's standing on the fire and cooking with the noodles. But if the noodles didn't get into it till it went off, so it's still a כלי ראשון. Then you have another level, when you pour from that kli, that first kli into another one, that flow is called an עירוי כלי ראשון. That's called a pouring of a כלי ראשון. So when you pour from that into the second pot, the liquid, which is chometzdik, which will touch that second pot, is chometzdik through a level of עירוי כלי ראשון, of a pouring of a כלי ראשון. Now, when it came into that second pot, that's called a כלי שני. Now let's say you had water, clean water, not chometzdik, in a pesachdike pot, that was cooked on the on the you didn't put any chametz in, you poured it over into another pot. Now you put some chametz into that pot. So this kli absorbed chametz in a כלי שני. Let's say if a piece of bread was laying in a kli, and you took a a kettle of water and poured into the pot when the chametz was there, that vessel absorbed it, not in a כלי שני. It absorbed an עירוי כלי ראשון. It absorbed it when there was still the flow from the first kli. And therefore, and the same thing could be a כלי שני pouring into a third, and then you have a third. Further it doesn't go. A fourth, a fifth, a sixth are all the same. So, therefore, when it comes to kasher, the same way it became chometzdik, you could kasher the same way you make to make it pesachdik. And therefore, if a pot which is used on the fire, and it could be with chametz, used with chametz on the fire, the way to kasher it is through water that's on the fire. If you have, let's say, a plate. Now, a plate, if it's earthenware, earthenware you cannot kasher, but let's say, glass we don't kasher for Pesach either, but let's say it's a metal plate and you poured over into that plate and that's how that plate became chometzdik. To kasher it, you could kasher it the same way that it became chometzdik. You could boil up hot water and pour this clean pesachdike hot water over this plate, so you will be kasher'ing it with an עירוי כלי ראשון, because it absorbed through the pouring of a כלי ראשון. Let's say it's a pot a plate that only became chometzdik through a כלי שני. In other words, you never poured chametz on it, but after you had hot water in it, you put some chametz in it. So now you could kasher it

truthfully in a כלי שני. So basically, this is all concerning kelim, utensils that absorbed חמץ through liquid. So you could kasher it this way, or by immersing it into the hot water, or in a certain case of pouring, or there's another way: if you have a big pot, you can't immerse it in anything, so you fill up that pot itself, the chametzdike pot, you fill it up with water, boil it up, fill it up to the top, boil it up, it starts boiling and it has to bubble. Now, what happens when it starts boiling? The rim on top will not have water. So the what to do is you take a rock, a stone, and you throw it in, so it'll overflow. The problem is when you throw in that rock, it's going to cool off the water. So the water that's now going to run over is not going to be the same heat as you want. So what you do is you heat up a rock and you throw in a hot rock, so it doesn't cool off the water and it'll overflow as hot, and then you could kasher that that way. Then

there are certain things that you can't kasher with water. Like I said, those things that absorbed through heat itself, the only way to kasher that is through libun. Libun means with a fire going through with a torch, burning it, and every spot of that utensil has to be burned. And the way to do it is that you have to hold the torch there till it gets red hot. Now, certain materials, especially nowadays, do not get red hot, but you hold it long enough that according to the חשבון normally, for it would be regular metal, it would have gotten red hot, and then you could continue to the next piece. Which is a very tedious, very hard job to do, therefore, it's not advisable. Now this would apply, according to our opinion, is to an oven. I guess you were going to ask something? Yeah. It has to be the stricter one. If you See, the the burning it is the stricter level. Any pot that absorbed through a lower level or a stricter level has to be kasher'ed through the strict level. Like if you have used a a כלי, a utensil, for both cooking and baking, then it has to be kasher'ed with fire. Self-cleaning is like a fire. Self-cleaning

goes up to 900 degrees and that's like a fire, yes. There's one more thing that even though it seems like it's used with liquid, the דין is that you have to kasher it with fire and that is a frying pan. Because since a frying pan you use only a little bit of liquid, it's not like a cooking a soup, but you a little bit of liquid, there are many times that it burns out the liquid and it stays without liquid. Usually the women who cook or men who fry always look, oh, it needs more oil, you pour more oil, but sometimes you miss. So it's possible and many times it happens that it absorbs without liquid, and therefore you have to kasher it with a with fire, which usually doesn't work. I'm going to I'm going to get to that. So when I'm talking about the burn in burning, a a an oven would be something like that. The oven, the way the oven absorbed חמץ is through heat, and you would have to kasher it with a torch. That's why it's not advisable, because it's very hard to kasher with a torch. The way to do it would be to first heat it up all the way so it gets hotter, makes it much faster to do, then you would put on gloves and put a torch in and go through every piece and it's it's very hard, so it's not advisable to do. Now, a self-cleaning oven, you don't self-cleaning ovens, like I said, is like like with heat, it's like fire, and therefore you put it on, let it go through the cycle, and it should go through, the time limit should be more than you think you ever used it for חמץ. The only problem is that there are certain parts in it that the self-cleaning, the heat does not get there, and that's by the borders and where the door meets the oven. So what you have to do there is you have to cover it with silver foil.

Also, there's a problem with the glass that's they have the ovens have a glass. So the right way to do it is that to open the door, after you've finished self-cleaning it, you open the door, you put silver foil, a few layers of thick silver foil around the door, covering all the sides and the corners, and, you know, taking it out, which will cover the glass, which will cover all all the corners, and then, together with the self-cleaning, that's okay, you could do that. It's a good question. That's This is not really a must. This is the right way to do it, but in a case like this, you just leave it on to the most that it could go. Most it could go. That's not the But it's still heat, but it's still heat. Right, right, that was a very good question. No, no. You only need 24 hours to wait if it's going to be kashered with liquid, with water. Yeah, but if it's going to be kashered with heat, with the fire, then you don't have to. I just

want to mention before I get to the sink that certain things that you cannot kasher, that it's hard, doesn't mean you cannot, it's hard to kasher with water, there is a substitute to kashering with hot water, and that is called a ליבון קל. That is also using fire, but you don't have to wait till it gets so hot that it would be red hot, but hot enough that if you would touch a tissue to it, the tissue would get brown. And that's not long. Most cases, that's not long, and you could do that. And therefore, if you have let's say a utensil that has a certain rusty place, and you can't get rid of the rust, so you can't kasher it. What you do is that little space of the rust, you do this libun. And then the rest and then you could kasher it, because that part is kashered already, then you could kasher. Another place where we do hagalah, even though, like I said, most cases we don't kasher dishes, I mean plates or or or pots, because we all have Pesachdike, special כלים, but that is the sink that some people use it, use hagalah, and the counters. See, the

counters, because you put hot stuff on the counters, the counters are chametzdik. So there is a big problem: how do you kasher the counters? So one of the ways to do is not to kasher it, but to cover it, and that's what many people do, cover it. We buy this pieces of Formica or we buy thick pieces of plastic, and you cover the counters. But basically you could kasher it, depending what it is. If the If the counter is is originally Formica, we don't kasher plastic for Pesach. But during the year, if a piece of plastic or a Formica counter becomes טרף, some reason spills something spilled on it, milk and meat spilled on it for some reason, we could kasher it. We do kasher plastic. For Pesach we don't, just like we don't kasher glass. So if you have a Formica counter, you can't kasher it for Pesach. So then there is no choice. But let's say you have made of stone, made of of of metal, aluminium, granite, so you could kasher it. So what do you do? So kasher means you pour hot water. Now the question will be, will pouring hot water over the counter be enough. Now, according to what I said before, why not? How did it ever become chametzdik? By some chametzdik food falling on it. So at worst, it was an עירוי כלי ראשון. It came as pouring out מכלי ראשון, you never took the counter and put it on the fire. So it's from a כלי at worst, from a level of כלי ראשון might have poured out on the counter, and made the counter chametzdik. So then why shouldn't just taking hot water from the כלי ראשון, pouring it on the counter, and my counter will be kasher? The answer is that not always when something comes out of a כלי ראשון does it lose the status of a כלי ראשון of a first. A דבר גוש, if it's a solid, then even if it comes out

What else did he mention that was in the in the היכל? The שולחן. The מנורה. And what's the third one? Wait, the golden What is it? The מזבח הזהב. Right. The gold מזבח. Okay, so what is the word פרוכת? A curtain. Between the קודש and the קודש הקדשים. Right. You see the פרוכת? So the קודש הקדשים had what in it? The ארון. Right, the ארון קודש. And the לוחות were inside. Good. Okay, so let me just see. Oh, it didn't do the recording? Wait. Okay, go. It's recording. So, what is a כיור? It was a sink. Yeah, where was that? In the עזרה. Good, in the courtyard, right? What was it made of? Copper. Good. And what was the מזבח הנחושת? The copper מזבח. Where was that? In the court In the courtyard, in the עזרה, right? And the כיור was made from what? What was it made out of? Copper? Yeah, but specifically from what? Mirrors. The mirrors of The נשים צדקניות. Right, the righteous women, good. Okay, what's a ramp called? A כבש. Good, and it went to the copper מזבח. Very good. You're like an expert. What was the roof made of of the משכן? Wait, animal skin, right? Which skin? עור תחש? Very good. It was three layers: עור תחש, עורות אילים מאדמים, and And Wait, עזים was the bottom one. Wait, what's עזים? Goat skin. Oh. Wait, and what's the fourth layer? The the תחש was on top, then עורות אילים מאדמים, then the יריעות עזים, Then And then the יריעות with the כרובים on them. What's כרובים? They were angels. Oh, yeah. Angels, yeah. Okay, good. What were the walls made out of? Wood. What kind of wood? Acacia? Good. And what's it called in Hebrew? עצי שטים. Very good. And they were covered with what? Gold. Very good! And they were held up by what kind of bases? Silver. Silver אדנים. Silver אדנים, yeah. Very good. And the bars that went through the walls? בריחים. Good. And what was special about the middle bar? It went all the way around. It went all the way through, from end to end, through all three walls miraculously, right? Yeah. What was it called? The the בריח התיכון. Very good! Wow, you really know this. I know. Okay, what were the big pillars around the courtyard made of? Wood. And what were their bases? Copper. Right, copper אדנים. And the tops were? Silver. Very good. And what were the curtains around the courtyard made of? Linen. Linen, שש משזר. Right. And what color were the curtains of the entrance to the courtyard? תכלת, ארגמן, תולעת שני. And שש. And שש. Very good! Which is blue, purple, red, and white linen. Yeah. Awesome. Okay, now let's talk about the big מזבח. How many horns did it have? Four. What are they called? קרנות. Good. Where were they? On the corners. On the top four corners. And what was around the middle of it? A ledge. A ledge, called the סובב. Good. And what was the grate under it? The מכבר. Very good, the מכבר נחושת. Right. And what did they carry it with? בדים. Staves, poles, right? Covered in Copper. Good. Now, the שולחן. Yeah. What was on the שולחן? The לחם הפנים. How many breads? Twelve. How were they arranged? Two stacks of six. Good, two מערכות of six. Yeah. And what was on top of each stack? לבונה. Very good, frankincense, in what kind of bowls? בזיכים. Awesome! And when were the breads changed? Every Shabbos. And who ate them? The Kohanim. Where? In the In a holy place, in the courtyard, right? Yeah. And they were still warm when they ate them! Yeah, a miracle. A miracle, exactly. Now the Menorah. Seven branches. Seven branches. What was it made from? A single piece of solid gold. Very good, ככר זהב טהור, מקשה. Right. And what was on each branch? Cups, knobs, and flowers. Right, גביעים, כפתורים, ופרחים. Right. How many total cups on the whole Menorah? Twenty-two. How many knobs? Eleven. How many flowers? Nine. Wow, you have that memorized! That's incredible. Thanks. And the oil, what kind of oil was used? שמן זית זך. Pure olive oil, crushed, not ground, right? Yeah, כתית למאור. כתית למאור, exactly! Now, the מזבח הזהב, what was it used for? Ketoret. Incense, very good. How many times a day? Twice. Morning and evening. Who brought it? The kohanim. Right, a kohen who was chosen by lottery, by the פייס. Right. And could a kohen do it more than once in his lifetime? No, only once. Why? Because it makes you rich. Very good, it brings bracha of wealth! Wow, you really know all this. ויקרא אל משה וידבר השם אליו מאהל מועד לאמר: אדם כי יקריב מכם קרבן להשם, מן הבהמה מן הבקר ומן הצאן תקריבו את קרבנכם. ויקרא אל משה.

Why did Hashem have to call him with love, affection, chiba? Why not just say וידבר השם אליו, or just משה, משה, like Hashem called him by the sneh, by the burning bush? Why does Hashem have to say ויקרא אל משה וידבר השם אליו? Says the Midrash, say the Chazal: Moshe Rabbeinu, since he knew that in the Mishkan the Shechinah was going to rest, and the korbanot, he felt a tremendous shame, busha. Why? Because it's known that the reason why we have the Mishkan is because of חטא העגל. Since חטא העגל caused a פירוד, a separation between Klal Yisrael and Hakadosh Baruch Hu, so now Hashem brought back the Shechinah into the Mishkan to show that He forgave them. So Moshe Rabbeinu, seeing that Hakadosh Baruch Hu told him to make the Mishkan, he felt embarrassed, because he says, if not for the chet of Klal Yisrael, there wouldn't be a Mishkan! The whole Mishkan is only because Klal Yisrael sinned! How can I walk into this building? How can I look at the Mishkan? Every time I see the Mishkan, I'm reminded of the chet of the עגל! Every time I go inside the Mishkan, I'm going to see the כפורת, the כרובים, the ארון, the מנורה, the מזבח, I'm going to say, why are they here? They're here because of the עגל! So Moshe Rabbeinu hid himself. He didn't want to go in. He felt a tremendous busha. He felt an embarrassment to go inside. That's why Hashem had to say, ויקרא אל משה. Hashem had to call him and tell him, \"Moshe, don't feel bad. Don't feel embarrassed. You did your job. It's not your fault. I love you.\" ויקרא אל משה, with chibah, with affection. Say the בעלי המוסר, if Moshe Rabbeinu, who had nothing to do with the עגל—Moshe Rabbeinu was up in שמים getting the Torah, he was fasting for forty days and forty nights, he didn't eat, he didn't drink, he was like a מלאך, and when he comes down and he sees the עגל, he breaks the לוחות, he yells at them, he destroys the עגל, he punishes the people that did it—he was completely clean, totally pure, had nothing to do with the chet, and still, he felt a busha, he felt an embarrassment, because \"I'm the leader of the people, and my people sinned! How can I walk with my head held high when my people did such a terrible aveirah?\" How much more so us, each and every one of us, when we do an aveirah, when we do something wrong, how much busha should we feel? But unfortunately, we don't feel busha. We do an aveirah and five minutes later we forgot about it! We act like nothing happened! Say the ספרים הקדושים, the greatest tikun for an aveirah is busha. When a person feels embarrassed before Hakadosh Baruch Hu, \"Ribono Shel Olam, how could I have done this? How could I have rebelled against You? How could I have gone against Your will?\" That busha itself, that embarrassment is the greatest kaparah. Like the Gemara says in Berachot, \"כל העושה דבר עבירה ומתבייש בו, מוחלין לו על כל עוונותיו.\" Anyone who does an aveirah and is embarrassed about it, all his sins are forgiven. Why? Because the busha burns the aveirah. The busha shows that you realize what you did. It shows that it hurts you. It shows that you care. But if a person sins and he walks around like a proud peacock, like nothing happened, that shows that the aveirah is deeply rooted in him. He doesn't even realize how bad it is. And that's why the pasuk says, \"אדם כי יקריב מכם קרבן להשם.\" Why does it say \"אדם\"? Why doesn't it say \"איש כי יקריב מכם קרבן\"? Why \"אדם\"? Says Rashi, \"למה נאמר אדם? מה אדם הראשון לא הקריב מן הגזל, שהכל היה שלו, אף אתם לא תקריבו מן הגזל.\" Just like Adam Harishon didn't bring from גזל, because everything belonged to him, so too you shouldn't bring from גזל. Ask the mefarshim, is that the only reason? Adam Harishon, what else did he have? Adam Harishon was created directly from the hands of Hakadosh Baruch Hu. And yet, Adam Harishon sinned with the עץ הדעת. And when Adam Harishon sinned, what was his reaction? \"ויתחבא האדם ואשתו מפני השם אלוקים בתוך עץ הגן.\" He went and he hid! Why did he hide? Because he felt busha! He felt embarrassed! \"How can I face Hakadosh Baruch Hu after I ate from the tree?\" So the Torah is telling us, \"אדם כי יקריב מכם קרבן להשם\"—when you come to bring a korban, be like Adam! Come with the busha of Adam Harishon! Don't just bring an animal and think, \"Okay, I brought a cow, I brought a sheep, now I'm clean, I paid my dues.\" No! The korban is called korban because it brings you close, lekarev. How does it bring you close? Through the busha! When you lean your hands on the animal, semicha, and you do vidui, and you say, \"I sinned, I did wrong, and really it should be me on the mizbeach, it should be my blood that's being spilled, my fat that's being burned, but Hashem in His mercy took this animal instead of me,\" when a person has that feeling of busha and humility, hachna'ah, then the korban is a ריח ניחוח להשם. We find also elsewhere, it says in the pasuk, ועמדו שני האנשים אשר להם הריב לפני ה׳.