אין דעם סוג הדומם וואס איז באנוצט געווארן צווישן אנדערע סוגים פאר די עשיית המשכן וכל כליו, in the Mishkan we had they made the Mishkan, they used things which were from all categories. Certain things were from animals, we had the skin, certain things which were things that grow like the walls of, and then you had דומם. Now the דומם, amongst the דומם, you had זענען געווען דריי מינים, you had זהב, כסף, און נחושת, gold, silver, and copper. ס'איז ידוע, we know אז משכן דאיקרי מקדש ומקדש דאיקרי משכן, the Mishkan is called Mikdash, the Mikdash is called Mishkan, basically they're the same thing. דערפון איז מסתבר אנצונעמען, so it makes sense, אז די מעלות און עניני חשיבות וואס זענען געווען אין בית המקדש, that the special things we find in the בית המקדש, זענען אין אן ענלעכן אופן געווען אויך אין משכן, similar things were in the Mishkan. דארפן פארשטיין, based on that we have to understand what we said before, that they had three metals: gold, silver, and copper. מ'געפינט doch, we find אז אין בית המקדש איז יעדע זאך געווען וויפיל ס'איז נאר מעגלעך אין אן אופן פון עשירות. As much as possible everything was in a rich way. און דאס, this was so much, דיזע צו אזא פנים, to such a level, אז השקו את התמיד בכוס של זהב. The קרבן תמיד that they used to bring everyday, so before they shachat-ed the animal, they would give it to drink. And it says the reason you give a drink an animal before to shachat it, so then it's you could take off the skin easier. So when they gave it to drink in a כלי, in a vessel, it was gold. Weil ein aniyut bimkom ashirut, the Gemara says, because if it's a בית... Beit Hamikdash everything had to be rich. So you couldn't take a plain vessel, it had to be gold. Copper is not rich. דאס מיינט אפילו אזא כלי וואס האט בלויז גענוצט צו אנצוטרינקען די בהמה פאר די שחיטה אלס א קרבן, even such a vessel which was only made to have the animal drink before you shachat it, איז אויך געווען פון זהב, even that was gold. הגם אז דער כלי איז נישט געווען פון די כלי המקדש, this vessel was not part of the vessels of the Beit Hamikdash, it wasn't a כלי שרת, נאר בלויז א כלי צוליב א בהמה וואס מ'האט דערנאך מקריב געווען, it was a kli because of a behemah that they brought as a korban. It wasn't part of the korban. און נאך מער, let's go further, דער שימוש גופא איז נישט גענוצט פאר אן עבודה, even the using it, it wasn't like a kli that you use in order to be able to do an עבודה, נאר צוליב הפשט, it was only able to make it easier to skin. און אין הפשט, and in the skinning, נאר אלס א סיבה, א פארטייל, ס'איז נישט אן עיקר אין דער הפשט, not even to make it possible to skin. You could skin it without, it makes it easier to skin, ווייל דער השקאה עס לייכטערט די הפשטת עור פון קרבן, by giving the drink it becomes easier. So even that which is so far far from actually being part of the korban, part of the Beit Hamikdash, nevertheless because it was in the Beit Hamikdash it had to be in a rich way. היינט אפילו אזא נישט עיקרידיקע פרט אין בית המקדש האט געדארפט זיין מיט דער עשירות פון זהב, if such a thing had to be with gold, האט doch געדארפט לכאורה אויסקומען אז דער משכן און אלע זיינע כלים, the Mishkan which is like the Beit Hamikdash and all its vessels, עמוואדע געדארפט ווערן געבויט און אויסגעארבעט בלויז פון זהב, should definitely be only from gold. ווי קומט עס אז אין דעם זאל האבן א חלק דער מין פון כסף און אפילו פון נחושת?

Why do they also use silver and even copper? דעניז בנוגע כסף, concerning copper, קען מען נאך פארענטפערן, you can find somehow an answer, היות ווי אין א געוויסן פרט איז אין כסף דא מעלה לגבי זהב ווי דער מדרש זאגט אין דאס וואס מיר האבן היינטיקע סדר, it says in Midrash that certain things silver looks nicer, silver looks better. Okay, so since silver, even though it's not not as expensive, but it has a certain מעלה, דער איבער האט די אייך מעלה פון כסף געדארפט זיין אין משכן. So in Mishkan we had to have even that special quality that silver has. עס בלייבט אבער די קשיא בנוגע צו נחושת, but why did they use copper? Was there two types of, I mean, did they call copper even though there was tin, wasn't there another metal? I thought I saw something like tin or something, and they also called it נחושת. נחושת. Just curious. It wasn't exactly copper, what we know to be copper. It's like two diff... That still wasn't gold, wasn't silver. Still didn't... I mean even a lesser... Oh, even less. Yeah, copper. מ'קען דאס נישט פארענטפערן בפשטות, maybe you could answer it very simply, אז דעמאלט האבן די יידן נישט געהאט גענוג זהב און כסף און דערפאר האט דער אויבערשטער אנגעזאגט צו נוצן עפעס נחושת. Maybe the יידן didn't have enough gold, maybe not even enough silver, and therefore they had to use copper. Hashem couldn't tell them make everything of gold because they didn't have enough. But that's not true. That's from Egypt. ווארום דעמאלט איז doch ביי די יידן געווען ווי די גמרא זאגט כל כסף וזהב שבעולם, that all the gold and silver of the world, און אזא כמות פון זהב און כסף, such a such an amount of gold and silver, איז דאך זיכער געווען גענוג אויף כל עניני המשכן, was definitely enough for everything of the Mishkan. And he even brings in the הערה that maybe there were some people not everyone had. They took out all the gold and silver, but maybe there were some people didn't. The אייבערשטער wanted everyone should participate. But he says no, every ייד, he quotes the Gemara, every ייד took out at least 90 donkeys loaded with gold and silver. 90? 90 donkeys, and not plain donkeys, but it says חמורים לובים. לובים are the Cadillac donkeys, the best donkeys. And this was before The loaded donkey, yeah. Before Keriat Yam Suf. And this was before Keriat Yam Suf. Like the ים סוף So Mimela they had enough. There must be another reason why the Eibershter told them to use copper. Why use copper? Vet men dos farshteyn, we'll understand this, דורך מקדים זיין first bringing something else, interesting thing also. ס'איז דא פאראן דריי דעות ווען מ'איז נצטווה געווארן אויף עשיית המשכן, ווען ס'איז געווען די נדבת המשכן. The three opinions, at what point did Hashem command to make the Mishkan, and when did it when at what point did the Yidden actually give the donations? איין דעה איז אין Zohar,

one opinion in Zohar is, אז נישט בלויז דער ציווי, נאר אויך די פעולה פון נדבת המשכן איז געווען גלייך נאך מתן תורה פאר'ן חטא העגל. One opinion is that before they sinned with the egel, right after Matan Torah, Hashem told Moshe, tell the Yidden to make a Mishkan. So not before the egel, and not only he told them, they actually gave the donations before. And he says, און דערמיט איז דער Zohar דארט מבאר, the Zohar explains based on this opinion, וואס עס שטייט אין פסוק ביים חטא העגל, when they sinned with the egel it says, that where did they give the gold what kind of gold did they use to make the egel? ויתפרקו כל העם את נזמי הזהב אשר באזניהם, they took off the gold earrings. לכאורה, די יידן האבן דאך ארויסגענומען פון מצרים א סך זהב. They took so much gold out. פארוואס האבן זיי געדארפט אפגעבן צוליב דעם עגל די תכשיטי זהב וואס זיי האבן געטראגן אויף זיך אליין, נזמי הזהב אשר באזניהם? They didn't have any gold Usually, when do you give away your own jewelry? When you have nothing else, you give your jewelry. They had so much gold, why did they give away only why did they use their their earrings? The women didn't, right? The women didn't. Pas oyf, the answer the Zohar says, weil זיי האבן פון פריער, בעת נדבת המשכן, אפגעגעבן דאס גאנצע גאלד פאר'ן משכן. Because they gave away all their gold for the Mishkan. Because this opinion says that the Mishkan was told, and they actually gave already the donations before the aveirah, before the egel. ממילא, איז ביי זיי שפעטער ביים חטא העגל געבליבן נאר דער זהב פון די תכשיטים וואס זיי האבן געטראגן אויף זיך. So what was left only the gold that they were wearing. So that's one opinion. So the bottom line is there is one opinion that the tzivui, the commandment to make the Mishkan, plus the actual giving their donations for the Mishkan, happened before the חטא העגל. א צווייטע דעה איז פאראן, the

second opinion is, farkert, the opposite, נישט בלויז נדבת המשכן בפועל ממש, not only the actual giving the donations, נאר אויך דעם אייבערשטנ'ס ציווי ועשו לי מקדש ושכנתי בתוכם, but also the commandment of Hashem to make a משכן, איז געווען בא יום הכיפורים, דאס הייסט נאכ'ן חטא העגל. That came on Yom Kippur, after they finished with the egel. And as Rashi says, כדי שידעו כל האומות נתכפר להם מעשה העגל. The purpose of making the Mishkan is as a kapparah, to forgive for the עגל, to show the world, 'cause when they made the עגל, they separated from Hashem. So when Hashem forgave them on Yom Kippur, he said, I want to prove it to the world that I'm still with you. Make a house for me, I'm going to dwell. So the whole thing of the Mishkan came after the חטא העגל. That's how it's accepted opinion. If you ask anybody, what do they teach in schools? This is the opinion. That's what Rashi says is the opinion, that the the after the עגל, the אייבערשטער told Moshe now because I'm forgiving the עגל make a Mishkan, and then he went down. So after they gave it wasn't all the gold that they had for the עגל then. It was just some of the gold they gave. Well, they only gave from the from the earrings. They gave from the earrings, they had a lot left. only the earrings. Yeah. ס'איז דא א דריטע דעה וואס האלט, there's a

third opinion that says like this, א שטיקל compromise. אז פאר דעם אייבערשטן, איז דער ציווי ועשו לי מקדש געזאגט געווארן פאר'ן חטא העגל, the commandment from Hashem that they should make a Mishkan, that came before the עגל. אבער די יידן האבן געהערט דעם ציווי פון משה רבינו, און געבראכט די נדבות המשכן ערשט נאך יום כיפור, but they only heard about it after the עגל, after Yom Kippur, and that's when they gave. Now, the first opinion The reason for the third opinion makes sense. The first opinion, I I tell you the truth, you have to look up the Zohar, but I'm not so clear how it happened. When did Moshe Rabbeinu went up the day after מתן תורה, מתן תורה was, עשרת הדיברות was on 6th day of Sivan, 7th day of Sivan he went up for 40 days. He came down on שבעה עשר בתמוז when he saw the עגל, and he broke the לוחות. So when did the אייבערשטער tell Moshe to according to the first opinion, to make a Mishkan, and Moshe told it to the יידן? When did that happen? Moshe went up, didn't come down in between. After he came when he went up, 40 days later he came down when he made the עגל already. Send a message. How'd he send a message, email from שמים? How did he do that? So I was thinking maybe before he went up. He could talk back, but they thought he was dead. Send a message, they'd know No, but maybe he died afterwards. Yeah. But so maybe before he went up, the אויבערשטער spoke to him and told him, and he went and he told the יידן, and then the יידן gave the donations, and it's all before he went back up. But in the Chumash we find when they gave the donations, the יידן משה was discussing with the with the מומחה, with the chachamim. Then why would they make the egel if they had already Doesn't That doesn't Moshe told them, \"You're going to make a mishkan\"? Yeah, but that's what they do, they make a mishkan as part of what ד' wanted, but they made a egel. No, that's not a kashya. The she'eilah is, when did this happen? See, the third opinion makes sense, that when Moshe was in shamayim after the מתן תורה, the אויבערשטער told him about the mishkan, nothing to do with the egel. But he came down. That was already after the egel, and he told them, and that's when they brought it. So the second opinion makes sense. Everything was after the third. The first one, I simply don't know how they work out the pesukim. But whatever it is,

there are three opinions when it was said. Now, although it's אלו ואלו דברי אלקים חיים, we know every opinion in Torah is the true, the words of Hashem. It's fast track from that we understand אז ביים משכן גשמי Az hagama's my משכן גשמי is for giving a blaze away from the dry days. Physically, what happened by the mishkan? Had to be one of the three ways, it can't be all three. Sein in over all three they are S.M.S. D.B.L. Kim Khaim. But nevertheless, they're all opinions are true, is the iron of Ferrara in the ikran of the penimiyus of mishkan and there they are in the penimiyus in the spiritual mishkan. In the משכן רוחני in ועשו לי מקדש ושכנתי בתוכם Every Yid has a mishkan in him. So there, there are these three opinions and all true. They all teach us something in our mishkan. What's our mishkan? Our service of Hashem. Okay, it'll come and as the Rebbe will explain, what do we how do how can we What do we see from these three opinions in the mishkan of every Yid? So he explains it like this. לאחחר מתן תורה, far and חטא העגל. After מתן תורה, before they sinned with the egel, then all the Yidden, given the madreigah of tzadikim. All the Yidden were tzadikim. Why? For although them was freer in Mitzrayim, as they were given in the matzav of אלה עובדי עבודה זרה ואלה. When the Yidden were in מצרים, many of the Yidden sinned. So how do we say that now, like after Matan Torah, they were all tzaddikim? If anything, they may be baalei teshuvah. Why are they tzaddikim? But about Yetzias Mitzrayim and Matan Torah, is it look like on the minyan of gerut? It says they were converted. And from your all those questions is guy got gotten should know that a convert The Erev Rav converts. Yeah, but they're not part of this. So, a Jewish Jewish people converts? Yeah, all the Jewish people went through conversion, because till then they were not Jews. Not really Jews. That the halachah like they were not Jews. Because they had a higher merit? No, no, no, no, no. Before Matan Torah, there were no Jews. What made Yidden? Only by Matan Torah. So, by Matan Torah, they all converted and the din is, if a person converts, he's not like a baal a baal teshuvah that his past is there, but he's trying to fix his past. There is no past. He's like a child that's born. His need for blieben by sake and shoom ration for the need good Nova. So, the whole past doesn't count. It does It doesn't exist. So, Jews were not They were Hebrews, but not Jews, right? Hebrews, who gave them Hebrews? King the the English the They called them, uh, Avraham. He came from the other side. the the Uh, what's it called, the translation of the Bible? St. John's, St. George, St. James? Who calls them Hebrew? Because in English they call them Hebrew. The goyim call them Hebrews. Cuz עברי could've said עברי, like Avraham. עבר, right? Well, עברי, so they come Hebrew, right, cuz עברי. No, they they were not officially Yidden. They were not, they didn't have then a view. So they were מגייר, and when a person is מגייר, the past doesn't count, and therefore, he starts like a child, so they're tzaddikim. So always when a ger is מגייר, I know whenever I participate a few times in gerut of a ger, I made up with the goy, before he went to the mikveh, that the second he walks out of the mikveh, he should give me a berachah. Cuz that second, he's a tzaddik. Five minutes later, I'm not so sure. Cuz you never know. No, it says like it. Alter Rebbe asks, It says, \"Yom Kippur, the Aibishter forgives everybody.\" Once in Kippur, right after, we daven Maariv and we say, סלח לנו, \"Forgive us for our aveirot.\" What kind of aveirot, you Because from when you finished Yom Kippur till you daven Maariv, those 3 minutes, who knows what goes through your mind? So you never But the second you walk up the steps from the mikveh, Anyway, so these Yidden were tzaddikim. Noch mehr, a feel at the ration late take from the goorweiter away. Even the impression that the the past all the way going back to Adam HaRishon The זוהמא was a given by all the men שפוסק חטא עץ הדעת, the טומאה that the חטא עץ הדעת brought into all the Yidden all the whole world is by the Nifter given by his mother. Even that get went away, it says. It says by מתן תורה, the זוהמא went away. So one thing so we establish that right after מתן תורה the Yidden were tzadikim. Okay, the noch, thanks to the begonien a chet. Then did an aveirah. Noch a חטא, חמור ביותר, a terrible aveirah. Noch a חטא העגל. They they made the calf, which is the shoresh of all later chata'im, which is the root of all later aveirot. It's a terrible aveirah. ובכן קומט אויס, so it comes out, אז נאך יום כיפור, so after יום כיפור, ווען דער אויבערשטער האט געזאגט, \"סלחתי כדבריך,\" when the אויבערשטער forgave them for the עבירה, זענען זיי געווארן אין דער מדריגה פון בעלי תשובה. They became ba'alei teshuvah. So here we had

three stages: a stage where they were tzadikim, a stage where they were רשעים, and a stage where they were ba'alei teshuvah. Right after מתן תורה they were tzadikim. Then, when they made the עגל, they became רשעים. They did aveirot. And then they did teshuvah, and they became ba'alei teshuvah. און, הא? און אין דעם באשטייט דער חילוק צווישן די דריי דעות הנ\"ל. That's the difference between these three opinions. לויט דער דעה אז די נדבת המשכן איז פארגעקומען פאר חטא העגל, according to the first opinion that everything, including the donations that they gave for the משכן, happened before the עגל, right after מתן תורה, קומט אויס אז עשיית המשכן ווערט דורכגעפירט דורך צדיקים. So who made the משכן? Tzadikim! At that point they were tzadikim, and they were told about the משכן, and they gave the money for the משכן. So the money that was given was by tzadikim. Tzadikim made the Mishkan. לויט דער דעה וואס זאגט אז אויך דער ציווי איז געווען ערשט ביום הכיפורים כדי שיהא עדות שנתכפר להם, according to the second opinion that everything, even the commandment of Hashem to make a Mishkan happened after Yom Kippur, which after He forgave them for the חטא העגל, קומט אויס אז דער גאנצער ענין פון אויפמאכן דעם משכן איז פון אנהייב ביז סוף איז פון בעלי תשובה. So who made the Mishkan? Baalei teshuvah! The אויבערשטער commanded it to them then, when they did teshuvah, so the Mishkan has to do with baalei teshuvah. לויט דער דעה, according to the opinion אז דער חטא העגל איז פארגעקומען צווישן דעם ציווי פון עשיית המשכן און דעם דורכפירן בפועל, according to the other opinion that the אויבערשטער told them before the עגל, but when did it come that they started giving for it, was after the עגל. דאס הייסט אז דער ציווי איז געבליבן בתקפו אויך אין גאנצן משך הזמן וואס צווישן דעם חטא און יום כיפור. So it comes like this: the אויבערשטער told them when they were fine, before the chet. Then the chet took place. The אויבערשטער didn't tell them, \"Uh-oh, I changed my mind. No more Mishkan.\" He didn't. What does that show? That the ציווי, commandment of making a Mishkan, applied even to the point, at the time when they were resha'im. The משכ- the the commandment was still there. ווארעם אויב דער ציווי וואלט צוליב דעם חטא בטל געווארן, if because of the aveirah of the חטא עץ הדעת, of the חטא העגל I mean, that commandment he made before would no more exist, וואלט שפעטער געמוזט קומען א נייע ציווי, so the אויבערשטער had to say again. We don't find the אויבערשטער told them again. So obviously that original commandment was valid throughout the whole time that they did the aveirah before they did teshuvah yet. קומט אויס אז אויך רשעים האבן א שייכות צו מאכן א מקדש. Oh, according to this, even resha'im have a connection to the Beis Hamikdash. און דורך דעם פועלן זיי דעם ענין פון \"ושכנתי בתוכם,\" and they can also accomplish bringing down Hashem's Shechinah in the world. So these are the three opinions. די הוראה אין עבודה וואס מ'קען ארויסנעמען פון יעדער איינער פון די דריי דעות, now we have to see to apply this, that all three are true. That means that we have all three teach us something in

our own Mishkan. So the three opinions are like this: ווען א איד ער גרייכט צו דער מדריגה פון א צדיק, when a person reaches a level of a צדיק, וואס ער האט נישט קיין יצר הרע, no more yetzer hara like it says תניא, בדוגמא ווי די אידן זענען געווען בעת מתן תורה וואס פסקה זוהמתן, like the Yidden at the time of Matan Torah, no more tumah, everything from the past is not there, tzadikim. קען ער ביי זיך טראכטן, so a tzadik could think to himself: וויבאלד ער שטייט אין אזא דרגא עלי', since he's such a high level, באדארף ער זיך פארנעמען בלויז מיט ענינים רוחניים, so he should get involved in spiritual matters. מוז זיך אפזונדערן פון ענינים גשמיים, stay away from getting involved in physical things. See, the Oibershter wants us to take physical things and elevate them. \"It's not for me,\" he says, \"I'm beyond it. I'm a tzadik gamur, I'm a I'm I have to do with spiritual things.\" אט די אידן, this is what he's טענה'ינג, וואס זייערע נידעריקער פון זיין מדריגה, מדריגת צדיק, this tzadik could say, \"Those who are in a lower level than me, היות אז זיי האבן צו טאן מיט עניני העולם, they are not removed from the world, they are plenty involved in the world, דארף ביי זיי זיין די עבודה פון 'ועשו לי מקדש', they have to make a mishkan which means אויפמאכן פון זייערע ענינים גשמיים א דירה פארן אויבערשטן, 'בכל דרכיך דעהו'. They, since they're involved in gashmiyus, so, you know what could happen? The gashmiyus could pull them down. So then, tell, remember, when you do gashmiyus, use it for Hashem. ווארעם ווען זיי זאלן עס נישט טאן, because these people, if they're not going to use the gashmiyus for השם, קענען זיי חס ושלום איינגעזונקען ווערן אין ענינים פון עולם הזה, so they could get sucked in, drowned in the things of this world: פריער אין דברים המותרים, first in ta'avot, things which are allowed, not holy, but allowed, און פון זיי דערנאך אראפפאלן צו איסור חס ושלום, then they could even worse, they could do aveirot. So they, he טענה'ט, this guy says, the tzadik says they have have to make a mishkan. Mishkan means, what's a mishkan? Taking physical things and making it a dwelling place for Hashem. They must do it. ער אבער איז אנדערש. \"I'm different,\" he says. ער איז דאך א צדיק, he's a צדיק, סא וואס זאל ער זיך פארנעמען מיט די עבודה פון ועשו לי מקדש פון די דברים גשמיים? So why does he have to take גשמיות'דיקע things and make them into a mikdash? מה לו ולגשמיות? What's his connection to gashmiyus? אויף דעם איז די הוראה פון דער ערשטער דעה. So here the lesson of the first opinion is אז אויך ווען יידן זיינען געשטאנען אין דער מדרגה פון פסקה זוהמתן, even the Yidden, when they were on a level, when they were tzadikim, no טומאה, האט זיי דער אייבערשטער אנגעזאגט ועשו לי מקדש, make a mikdash. אז מען זאל זיך פארנעמען מיט עניני עולם הזה בכדי צו שאפן פון זיי א דירה לו יתברך. So we said, no, you make a mikdash. Tzadikim have to make it. So you can't stay in רוחניות'דיקע, you have to lower yourself to gashmiyut and turn the gashmiyut into a Mishkan for the Aibershter. און בעת מען זונדערט זיך אפ פון גשמיות, because if you're gonna get separated, you're gonna isolate yourself from גשמיות, איז לבד זה, אז פארפעלט מען צו מקיים זיין דעם ציווי פון ועשו לי מקדש, so first of all you're not gonna do this mitzvah of making the Beit Hamikdash for the Aibershter, cause you're not a... Beit Hamikdash has to be from gashmiyut. און מען פירט ממילא נישט אויס די כוונה פון נתאווה הקדוש ברוך הוא להיות לו יתברך דירה בתחתונים, and you're not gonna accomplish what the Aibershter wants, to have a dwelling place in the lower world, in gashmiyut. קען עס ברענגען צו נאך ערגער. Besides that, it could make it even worse. Beside that, this tzadik, if he won't get involved in making a mikdash, he'll miss out on this mitzvah, it'll bring him to worse. Why? היות אז זיין נשמה איז פארט אנגעטאן אין א גוף גשמי, this guy, this great tzadik, who is elevated and separated from gashmiyut, he still has to do with gashmiyut. He's He's a neshamah in a body. און ער מוז בעל כורחו אנקומען צו ענינים גשמיים. He must, whether he likes it or not, he must eat, he must drink, and he must be involved in gashmiyut. איז וויבאלד זיין גאנצער אריינגעטאנקייט איז נאר אין רוחניות, since he'll be completely involved in רוחניות, און פארנעמט זיך אינגאנצן ניט מיט בירור וזיכוך פון דברים גשמיים, and he's not involved in elevating the physical things, and nevertheless he's doing the physical things, some things he'll have to do, דאן קען זיין גשמיות סוף כל סוף ווערן א זאך וואס איז היפך חס ושלום פון תכלית הכוונה. So since he's not involved at all in taking care of the gashmiyut to make them holy, you never know what it'll lead into. So the little bit of gashmiyut that he does have could pull him away. אזוי ווי מיר געפינען ביים זהב וואס מען האט געגעבן פארן משכן. You see, the gold that they gave for the משכן, אז ווען מען וואלט דאס ניט אוועקגעגעבן פארן משכן, according to this opinion, the Mishkan was made before, they gave it away before the chet. So what would have been if they wouldn't have given it away before to the Mishkan? They would have given it to the egel! וואלט מען דאס, רחמנא ליצלן, חס ושלום, גענוצט פאר אן עגל. They didn't have it, so they didn't give it. So we see from here that even though they were tzadikim, but you see what could happen. When you do have gashmiyut, you could get pulled into gashmiyut. So the first thing is that a tzadik, we tell the tzadik, you have to also make a Mishkan. That's the first opinion. Who made the Mishkan? Tzadikim. I don't understand that logic. Tzadikim could have been pulled in to give all their gold to make the עגל because they had not given it away to the Mishkan. They had not given it away. We said why did they only give their earrings? Why wouldn't they have said Well, that's what the Zohar says. Now why did they only give their earrings? Cause they didn't have anything. Had they had, they would have given it. Right? That's what the Zohar says. הגברים רק? הגברים, okay, the women didn't let. Yeah, okay. Because they already gave it away for the Mishkan. Right, that's what he says. That's why they didn't give it. Otherwise, they would have given it. So we see that what could happen if you don't use it for the Mishkan, you you could use it for who knows what. קען מען דאך מיינען אידאך גיסא, so now you could think the opposite. א, אז דווקא א צדיק מוז אנקומען צו דער עבודה פון ועשו לי מקדש. Maybe the opposite, only a tzadik he has to make a מקדש. בכדי צו באווארענען אז זיינע ענינים גשמיים זאלן חס ושלום נישט ווערן דער היפך פון טהרה און קדושה. To make sure that the gashmiyut that he does have should not become opposite of kedushah. Because since he does have some gashmiyut and he's not involved in elevating it, therefore we tell him, \"No, you've got to be involved in elevating it.\" It's like saying because he's not been tested, is he level of a tzadik that he he would fall so easily? Could fall. Says, והראיה, it happened! You see those guys did it! So don't say you're a tzadik, you could fall. When you say tzadik, a tzadik is a tzadik. But you see these people were tzadikim and they made the חטא העגל, and they could have used that gold instead of using it for the Mishkan, they could have used it for the עגל. They would have, not only could have. But then they weren't such tzadikim. We just said after the chet after the מתן תורה they were all tzadikim. And when they gave when they made the Mishkan, they gave for the Mishkan, they were still tzadikim, before the חטא העגל. That's what we're saying the whole time here. So a person might think, now let's go the other way. Before, we thought a tzadik doesn't need. When you explain that a tzadik also needs. So now it's the opposite, so only a tzadik needs. מה שאין כן a בעל תשובה, וויבאלד ער שטייט אין א תנועה פון תשובה, a baal teshuvah is doing תשובה, פון דער ווייטער, is he What's teshuvah? Staying away from evil. און ער זאגט דערויף אויף די דברים האסורים, אי אפשי, it says like this. It says like in a Gemara that a person should not say אי אפשי בבשר חזיר. I don't like chazir, I don't like pork. No, say I like it, but I don't eat it because Hashem said so. Comes the Mezeritcher Maggid and he says b'shem the Maggid, the Mezeritcher Maggid says that this is only for a tzaddik. A baal teshuvah should not say, if a baal teshuvah will start saying I like chazir, but I'm not doing it because Hashem said so, you never know, since he tasted chazir and he takeh likes it, stay away. So a baal teshuvah has to say I don't want. So if a baal teshuvah is constantly saying I stay away from bad, אדרבה, כפי וואס דא שטייט, so he doesn't need a Mishkan. Mishkan means we tell you, you have to make from gashmiyus into holiness. Him you don't have to tell that, because his whole idea, his whole striving is staying away from bad! So maybe only a tzaddik needs to make a Mishkan, not a baal teshuvah. אויב דעם קומט די הוראה פון די צווייטע דעה, so comes the second opinion: אדרבה, דאקע ביום כיפור. The contrary. יום כיפור, אין דעם ערשטנס מאל פון סלחתי כדברך, right as soon as Hashem forgave them for the chata, when they were ממש בעלי תשובה, ערשט דאן איז געקומען די ציווי פון עשיית המשכן, that's when the Eibershter said to make a Mishkan. ווייל אין דעם איז תלוי די שלימות התשובה והכפרה, because takeh to do the real teshuvah, make a Mishkan. Get involved in gashmiyus and elevate it. Okay, so now we know why a tzaddik has to, and why a baal teshuvah. Now we're going to get to the third opinion. קען דאך א בעל עבירה טראכטן, you

could still think אז בכדי, אז אננעמען צו טאן די עבודה פון וואס עשיית המקדש, in order to get involved in making a בית המקדש, דארף מען פריער טאן תשובה שלימה און פועלן אז בכפרה סלחתי כדברך. You must, if you did anything wrong, you can't make a Mishkan. You gotta first become a baal teshuvah, and forget to, and then you could do it. אבער ביז דאן, till the moment you do real teshuvah, so what category are you then? You did aveirot and you didn't do complete teshuvah yet, you're a רשע. איז ולרשע אמר אלוקים מה לך לספר חוקי, a רשע, don't get involved, the אייבערשטער doesn't want you! The אייבערשטער doesn't want you to do mitzvot and get involved in גשמיות for a good reason! אויב דעם איז די הוראה פון די דריטע דעה, here we have the lesson from the third opinion, אז דער ציווי וואס עשיית המקדש איז נישט נתבטל געווארן אויך אויף קיין רגע, חס ושלום. This commandment to make a מקדש, the אייבערשטער said it before they did anything. But it didn't change when they did the עבירה, the חטא העגל. That means even a רשע could be involved. און אויך קודם התשובה קען מען און מען דארף מקיים זיין דער ציווי פון עשיית המקדש, even before you do teshuvah, you right away should start doing, און דורך דעם פועל'ט זיין סוף כל סוף דער קיום ושכנתי בתוכם to bring Hashem. In other words, if a guy is a רשע, this is the philosophy of ליובאוויטש. Come up to the guy on the street who's complete not religious and and you ask him to put on tefillin. You know what some people say? Let him first learn, let him become a פרום and then start putting on tefillin. So here we say, no, not like that! He doesn't have to do teshuvah, obviously you have to do teshuvah, but even before that, let him do a mitzvah bagashmiyut! און כפסק Admor Hazaken, like the Alter Rebbe says, אז אויך א רשע דארף לערנען די תורה ומקיים זיין מצוות, even a רשע has to do learn Torah and מצוות, ווייל סוף כל סוף איז המאור שבה מחזירו למוטב, because the end will be that the Torah and the mitzvot will bring him to do teshuvah. But that we see from the

third opinion that even רשעים had the ציווי of עשיית המקדש. That's two שאלות there. You don't want to take from a רשע, that the רבי says the opposite: Give him a זכות of a mitzvah. But there's another שאלה, that he made his money through חילול שבת or stolen money. He made the money through an עבירה, that's a problem. So the שאלה, why should you be Maybe he did, but the money that you're taking is some of it. If you know a guy that his whole business is is is mafia, farshteyt zich you shouldn't take tzedakah from him. But most people, they do they're doing business, אלא מאי, they're not so honest, they do some cheating and Shabbos. Shabbos is one day a week, so why the So rov, so the miut is בטל ברוב, so that you're allowed to. Actually, what you're mentioning, Lishmoa Ozen from R'' Zalman Duchman, the stories, before he printed it, he gave it into the Rebbe. Ah? Oh, really? Oh. So he So today is today is is א, א, ב, ג, ד, ה, ו, ז, ח, yeah, ח. So so he when he gave it to the Rebbe before he printed, he gave in the Rebbe all the stories. So on some stories, the Rebbe made comments, and later when he printed, the comments are there. So one story is there that the Hillel Paritcher would not take from a מחלל שבת any money. עד כדי כך that once he couldn't go to collect, wouldn't He used to collect for maamad. So he sent somebody else instead, and that person did take. When he came and brought to Hillel the money, Hillel took the money, looked and looked, picked out all those that that guy gave and threw it out the window. That's why he says the story. So the Rebbe he writes, he doesn't believe the story. Because if this guy is a bad person, מחלל שבת, you want to take away a mitzvah that he's doing, even the mitzvah that he is doing? It's all based, the Rebbe doesn't quote us, based on that Gemara, Rambam and the Alter Rebbe's Shulchan Aruch. At Birkat Kohanim it says if there's a person who's a rasha, should he, could he go up, a kohen, should he go up Birkat Kohanim? So the Alter Rebbe says and the Gemara says: Surely! Because he's doing aveirot you should hold him back from, make him do another aveirah? שאני כהנא. Ah? שאני כהנא. שאני כהנא, yeah, yeah, yeah. Yeah, yeah. Yeah. Yeah. But he's also doing בנין הורדוס. Herod was certainly... One who shouldn't be doing Birkat Kohanim like Yisrael... A what? Yisrael. A Yisrael can't do Birkat Kohanim. Right, so I'm saying that if they say that if they went up to do it, if there was a safek, they're a ספק כהן, they shouldn't do it. Trouble, not with a beracha for sure. So anyways, so that's what he says here: that even a rasha has to do it. דער פנימיות'דיקער פירוש פון אלו ואלו דברי אלוקים חיים. So this whole thing fits, that all opinions are right because each opinion teaches you another lesson, and they're all true. It teaches you one opinion teach a lesson that a tzaddik has to make a מקדש, one a lesson for a baal teshuvah, one that says for a rasha. But the deeper pshat that we say all opinions are right, מיינט נישט בלויז אז יעדער פון די דריי דעות, I mean each one is true, that's not only that, נאר אויכעט אז בפנימיות זענען זיי אלע איין ענין. כולם ניתנו מרועה אחד, כולם אל אחד נתנם. So, not only they're true, three different things that it's all true, they're really all one. Where do we see it's all one? איז ממילא פארשטאנדיק אז די דריי דעות זאלן זיין נישט בלויז דריי באזונדערע הוראות פאר דריי סוגים פון אידן, so obviously it's not only three lessons to

three types of Jews, א באזונדערע הוראה פאר צדיקים, separately for one lesson for tzaddikim, one for baalei teshuvah, one for רשעים, נאר נאך מער, די אלע דריי דעות און הוראות זענען אויך פאראן אין איין און דעם זעלבן משכן. If you look in the same Mishkan, you'll find all three things. Which one is it? געפינט מען, אז אין ארון, it's interesting, אין ארון וואס עיקר החפץ אין משכן, ומקום מנוחת השכינה איז דער ארון, the main part of the Mishkan is the Aron. What was laying in the Aron? האבן זיך אויסגעדריקט די אלע דריי ענינים אויך. In the Aron you could see all three: concept of tzaddikim, concept of reshaim, and the concept of baalei teshuvah. How? What was in the Aron? אין ארון זענען געווען די שבֿרי לוחות הראשונות. In the Aron, what was laying there? The first luchos, broken were the first luchos, and the second. Why were the first luchos there? When the first luchos were given, איז די דרגה פון אידן איז געווען קודם החטא. When the Eibershter gave the luchos, it was the Yidden before he broke it, it was given supposed to be given to the tzaddikim. Those luchos that were set aside for tzaddikim were in the Mishkan. That shows the connection of tzaddikim to the Mishkan. אבער, פון דער צווייטער זייט, on the other hand, זענען דאס געווען שבֿרי לוחות. It was the first luchos that were broken. וואס שבירת הלוחות איז געקומען צוליב די סיבה פון חטא העגל. Why was it broken? Because of the aveirot, the resha'im! So the broken לוחות represent two parts. They're first לוחות, they're first לוחות means they're tzadikim, but they're broken first לוחות. דעריבער ווייזט דאס, אז אין ארון איז דא אן ארט אויך פאר די אידן וואס ביי זיי איז געווען צובראכענע לוחות. It shows that in this ארון, in the משכן, there's a place even for those who are connected to the broken לוחות. ווי אידן זענען געווען נאכן חטא, after the sin. און אין ארון זענען געווען אויך די לוחות שנייות, you had the second לוחות שניתנו ביום כיפור that were given after the Eibershter forgave them, after they became ba'alei teshuvah. די דרגה פון בעלי תשובה, ווי אידן זענען געווען נאך דעם זמן פון סליחה ומחילה, like Jews were afterwards. It's like two different opinions if they were inside the ארון or outside the ארון. Right, right, right, right. So the שבֿרי לוחות represent tzadikim and ba'alei teshuvah, and resha'im, sorry, and resha'im, yes. And and the, they were given as tzadikim and they're, and and they were broken because of the resha'im. So there is, you see what he does here? The first thing when he says represent tzadikim, the word שבֿרי is in parentheses, because the stress is לוחות הראשונות. And later he says שבֿרי and he stresses the word שבֿרי. And the לוחות שנייות, the second לוחות, that's ba'alei teshuvah. Now finally we have to get to the end to answer the first kashya. The opinion that they were inside the ארון, the second... I think even if not, that was theirs. But, no, no, sorry, I'm sorry, no. There's an opinion that it wasn't there bichlal. The machloket was the ספר תורה, was it inside or and outside? But this is according to the opinion that the שבֿרי לוחות were inside. There's an opinion that it didn't. There's an opinion that the שבֿרי לוחות stayed where they broke. Want to go look for it? ...about the tzadikim. It was a gift for them to be tzadikim, they didn't work for it... What's the nafka mina? The nafka mina is that that's why it didn't last, that's why truly they were pure for a moment because Hashem made them like that. Therefore they were that would be too easy for them to regress, to... Maybe, maybe. True, true. But he's saying that shows that the same hora'ah that every tzadik could regress. So you know, a lesson for everybody is that, you know, you don't you have to you have to do... That's a peirush, that's a different lesson, that's not, that's, yeah, there are a million lessons that we take from here. There's more to the sichah, two more pages. Yeah, I took off... second half was goes into a whole Gemara in they say on that in gold and silver. Right, so precious, gold. No, now we have to answer the. Now, the last thing, but In the it doesn't give us much more, but it's after the whole אריכות in halachah. What's the geder of gold, silver, copper? Is it called is it called currency or is it called an object to buy, chefetz, whatever, it's a whole But that this vort itself is: און דאס איז אייך דער ביאור וואס דער משכן און די כלים האבן געמוזט זיין This is the reason why the Mishkan and the כלים had to be נישט אויסשליסלעך פון זהב not only from gold, נאר אויך פון כסף און אפילו פון נחושת, silver and also copper. ווייל אט די דריי מינים Because these three kinds זיינען מרומז אויף די דריי סוגים הנ״ל פון אידן כדלקמן סעיף ט' that gold, silver and copper represent tzadikim, baalei teshuvah and רשעים און זיי אלע דארפן זיין און זיינען פארבונדן מיט משכן And they all have to be in the Mishkan. נחושת is connected to reshaim, we can see right away. The word נחושת comes from the word נחש. And כסף איז בעלי תשובה And that כסף is so is tzadikim. No. Baalei teshuvah. זהב is tzadikim. It says זהב is tzadikim. Gold is tzadikim. Why is זהב צדיקים? It says. It says, yeah, it says. First of

all, it's higher, that's the highest. No, no, you see, but besides that, it says, because זהב זהב is yellow. It's yellow, it's a fire. אהבה כרשפי Something, I don't remember, it says so it says something. The Gemara actually says זהב אלא לצדיקים. But usually sounds like כסף is more desirable. כסף כסף is is ahavah. כסף is is נכסוף נכספתי, desire. But it's still, it's somebody who's looking for longing because he was in a bad place and he's longing to be good, that's about teshuvah. So, כסף is baalei teshuvah, זהב is tzadikim, נחושת are reshaim. And based on this whole thing, side that three opinions represent all three, side the ארון with the לוחות represents all three, and that's why the Eibershter said to have all these three. It's a very geshmacke vort. Yeah. I know the beginning. Is there an argument in metzius? Yeah, so he says, in ruchniyus. That's why in metzius, it had to be one way. He says no, the Rebbe says אלו ואלו דברי אלקים חיים. הגם אז באם משכן גשמיות פארגעקומען בלויז ווי איינע פון די דריי דעות, זיינען אבער אלע דריי דעות אמת און זיינען פאראן אין דעם פנימיות המשכן. Oh, that that I saw that, but but it's still No, on page Yeah, yeah, that page, yeah. Right, I saw that. Still, how do you have an argument in metzius? Was it only Was it the only one? Half of the Gemara's like that. היו כהן מלא חדש, was he new, or wasn't he new? I- everything like that. That's a different she'eilah. How do we say there? So there you have the answer. You say it in ruchniyus. In gashmiyus, it's not. But since in ruchniyus, the עיקר תורה is ruchniyus. So if they are right in ruchniyus, that's called they're both right.

הקבלה says a different thing, and the קבלה says that Torah is in every olam. Right. So in one olam they pas'ken like this, in the other olam they pas'ken like that. But, but we pass, it happened differently in the metzius. It did Yeah. It happened differently in that olam. So, in other words, the the the השתלשלות Even if it's a metzius. of this metzius came down little by little. Came down in a different way, but the way it was למעלה, it was different. בכח ובפועל, and something in between. Anything may be. Okay. What do you mean? I don't know the Hebrew, but that it works. Okay. Geshmak. Tomorrow night? Yeah.