Parshas Vayakhel - The Secret Life of Oholiav

3:00 So Aliyah must have been something very special. But why was Aliyah mentioned more than anybody else, and why don't we pay attention to Aliyah? I think it's because of a Rashi in this week's parsha, and we misunderstand this Rashi. Because of that, maybe we don't pay as much attention to Aliyah as we should. The pasuk says again. Vayomer Moshe bnei Yisrael, Reu Karah Hashem b'tzaim b'tzalal ben Uri ben Chor lemati Yehuda. Moshe Abinu tells Klal Yisrael, See, there's a person who's called Btzalal, the son of Uri, the son of Chor from the tribe of Yehuda. Vayemaleo soruachalukim b'chachmu b'tunavidas b'chamalacha. Exactly like we learned in Parshat Ki Sisa, there is this guy. He's filled with the spirit of God. He has wisdom. He has understanding. He has knowledge of every single thing that needs to be done. V'alach shay machshavas he knows how to make the calculations. Last bezav bekes v'chayishes to work with the gold, the silver, the copper. V'chayishes even he knows how to be a stone cutter. Lamalus v'chayishes eight last v'chomalach machshavas exactly mamash a repetition word for word. Ula horos and now something changes. Ula horos nassim belibo who v'ahaliav benachisamach lamateidan he gave the ability to teach him. Him and Ali of the son of Achisamach

4:30 Who is, of course, from the tribe of Don. Something changed. What changed? Beforehand, in Parshas Ki Sisa, what does the pasuk say? Nasati ita, Hakadosh Baruch Hu puts Ali of with who with Betsalol. What role does Ali play? Is he the sidekick? But in this week's parsha, Aliav gets a raise. He gets a promotion. "Who, the Aliav, Betsalel, And Aliav?" It makes them seem not like they are the main hero and the sidekick, but they're together. All of a sudden, Aliav gets a promotion, and Rashi jumps all over it. Listen what Rashi says: "If Aliav is from Shavudan." Rashi is asking a question: Why does the Torah need to tell us which shevet Betzalil is from? Which shevet Aliyah is from? Says Aliyah Mischevet Don. Why? Minayirudim shebeShvatim. Don is from the lowest. We'll have to understand what that means. He's from the lowest of all of the Shvatim. Why? Minayashvachos. Because the lower Shvatim were from Billa and Zilpa.

5:55 And Don is of course the son of It's got you a fifty percent chance. Billa is correct. So Don is from Billa, so he's from the lowest of the shvatim. Vishavu amakom lebitzalel lemelech samishkan, but our Kadosh Baruch Hu compares them when it comes to the building of the Mishkan. They are compared. Who made Dolly Ashvat? And Betsal, of course, is from the greatest of the Shvatim. Because what Shavat was Betsal from? From Yehuda, from Malchus. Lekayim ashenemar to fulfill the pasuk. Vilonikar shoa l'fnay dal. The nobleman should not be recognized ahead of the poor person. Fascinating. So who is Oliph? In last week's parsha, in Parshas Kisisa. He's a sidekick. He's given as a helper to help Btzalel. But in this week's parsha, He gets a promotion, and he's equated with Btzalel. Why? Because Btzalel is from the greatest of the Shvata, and Aliyah is from the lowest of the Shvata. And so, it's such a wonderful thing that we shouldn't recognize the great people without recognizing the lowly. What's the problem with this Rashi?

7:26 What does it make a Halev sound like? Makes a Halev sound like he's mamish and nothing. Really, what was the truth in last week's parsha? That was really the truth. Halev is merely a sidekick. But this week's parsha, That's the M. S. Halev. That was the M.S. In last week's parsha. But this week, we don't want to make poor people feel bad. We don't want to place them beneath the rich person, beneath the noble person, so they put him on the same level. But obviously, girls, if Rashi's telling us Lower tribes and higher tribes. These things need to be understood. If Rashi tells us that Yehuda is from the greatest of tribes, from Malchus, and Aliyah is from the lowest of tribes, because he's from Don, who's the son of a Shifcha. Rashi wasn't saying these things to be disparaging. Don was a tzaddik. So what would it mean that Rashi is saying they're from the lower tribes? Why specifically, when it comes to the building of the Mishkan, does there need to be adjoining of the higher tribes and the lower tribes?

8:39 What's the message? Not only that, but there's a Gemara. Gemara in Eirechin tells us as follows: Amr of Yehi Chanon. Rav Yochanan said, 'Minayin shelo yesh na adam meum nasso umeum nasa vosov.' How do we know? Rav Yochanan says that a person should not change his occupation, not even from the occupation of his ancestors. Meaning, if your great grandmother and her great grandmother did something, it runs in the family. How do you know that you shouldn't change your occupation? It's an interesting Gemara. I would think everybody should do what they want, but the Gemara says no. Stay with your family business. Why? It's a pasuk in Malachim. So I'll just translate real quickly.

9:48 The pasuk says that Shlomih Amalech took Chiram of Tyre, who was the son of a widow of the tribe of Naphtali, and his father worked in brass. And Mar teaches us that even though his father was from the tribe of Naphtali, his mother was from the tribe of Dan. And how do we know this? Because the pasuk says that Ahaliav was the son of Achisamach, who was from the tribe of Dan. So not only do we see this notion of the Shavat Don The lowest of the Shavatim, Building the Mishkan? But it turns out that who was the one that built the Mikdash was also Shlomo Hamelach. Took someone from where? From the tribe of Don. So who built the base of Mikdash? On the one hand, you have Shlomo Hamelach coming from the house of Yehuda. On the other hand, you have Chiram. And Chiram is coming from Shevet Don. So we see the Gemara says, You got to do the umnos. You have to do the work of your great grandparents.

10:53 Since it was a Haliah that built the Mishkan, it has to be Chiram that builds the Beis Hamikdash. So again, what's going on? This concept that the Malchus of Yehuda needs to join with the Shifcha, with the son of a Shifcha, in order to build the Mishkan, in order to build the Beis Hamikdash. Not only that, the Eben Ezra says. If you take a look at the Eben Ezra says that Ahaliyov was equal to Btzalal in all the areas of building the Mishkan. Ahaliyov knew just as much as Btzalal. Girls, how did Btzalal build the Mishkan? Anybody know? What does the Gemara say? The Gemara says that Btzalal had a fascinating wisdom. The wisdom was he knew how to rearrange the letters of creation. For example We think of names as a handle. Let's say you want to get Sarah's attention. Let's say I want to get Sarah's attention. What do I simply have to do? I have to say the word Sarah. And then what does Sarah do? Woo.

12:15 Because today in the world, the way we think about a name is it's just a means of getting someone's attention. If I want to refer to somebody, Sarah, or Rifka, or Rachel. The truth of the matter is, it's not true. A name reveals the essence of a thing. Who named all the animals? Are the Marisha? Why would the Torah tell us that? Of what significance is it? So Hashem, the Hakadosh Baruch Hu, created the world. When He said those ten utterances, the letters that He said are in creation. And if you could put on spiritual glasses, what would you see? You wouldn't see a table. You would see letters. Just like if I put something under a microscope, I could see the molecules. So too, if I had spiritual glasses and I look at a table, I wouldn't see a table. I'd see letters. So I'll give you an example. When Odomarishon looked at an elephant

13:23 And he said, 'An elephant is a peel.' That's what it is in Hebrew. Was he simply saying that an elephant should be called peel, or was he saying that an elephant is made up of the letters pey, yud, lamet? Not only was it made up of the letters pey, yud, lamet, but just like in math, right? There's a tens column, there's a hundred column, there's a thousand column, right? So too, the first column is a pey. The second column is a yud. The second, the third column is a lamet. So nothing was just random. But other Marishon had those spiritual glasses. He could look at a thing and say, 'This is its essence.' And that's what he named the animals. And that's why the Torah tells us that Avraham Rishon named the animals. The Torah wasn't telling us that forever. We decided that this should be the name of the thing. What do we care? But it's telling us Avraham Rishon had a tremendous wisdom. Avraham Rishon was looking, and he was saying, 'Which animal can I be a partner with?'

14:23 Because you recall, Avraham Rishon was naming the animals at the same time that he was looking for a partner, because Chava was not yet separated from him. So he was looking at the essence of the animals and he was giving them names. And he said, 'None of these letters connect with my letters.' You understand? I have a crazy question for you. Is it possible for me to stand up straight in this room if I was 15 feet tall? I'd have to bend. The base of Mikdash, when everyone bowed down, there should have been no room for everybody. What do Chazal say? Let's do that again, but this time without only the three girls doing this. What do Chazal say when everyone bowed down? That's amazing. I love it. I can barely speak tonight, but I can hear from you. What's the Pshat the Bei's Hamikdash expanded? We're used to living in a world.

15:31 Where a table has physical dimensions, can I put my hand through this table? Because the laws of math and science say that I can't. But what if I told you that the Beis Hamikdash could expand, that the Aron could fit inside of the Kodesh Hakodashim, even though we know the Aron was bigger than the Kodesh Hakodashim? Because when Betzalul created the Mishkan, what did he do? He took all of the letters of creation and he rearranged them. So the laws of math and science did not apply in the same way in the base of Mikdash and the Mishkan. And I'll tell you a secret. It's not such a big secret. Every parsha, at the end of the parsha, has a gematria. You know this. You've probably seen it. The amount of psukim and then a siman, a reference. You ever ask yourself the following question?

16:25 How did all those animals fit in the teva? Here's another question: The whole world was being destroyed, but Noah had a boat. Does that sound right? Nobody else had a boat. And it took him that long to build a boat. What does the word teva mean? That's teva. So it definitely doesn't mean an ark. That's what we were taught. That's close. That's true, but it's not what we're asking here, Girls. Why do we think it's an ark? We think it's an ark because that's what we saw. We saw in the pictures. What was that movie? Heaven Almighty. There used to be another one called Nozark. I've never. So we think an ark is an ark. They found an ark. Teva means a word. Like Roche Tevos. By the way, every time I say that, there's always people that go, Really? That's incredible. That's Hebrew.

17:47 A teva means a word. Admoration was able to escape the destruction of the world because he went beyond the letters of creation, where the world was being destroyed. Everything fit because just like the Mishkan, just like the Beit Hamikdash, it was not bound by the laws of math and science. It expanded. Girls, remember I taught you a minute ago about the gematria in every single parsha. Girls, it's hard for me to speak. Do you want some hot water? Remember I told you there's a gematria in every part at the end of every parsha. You know the gematria of Parshas Noachis Btzalol. What's Btzalol doing all the way back in Parshas Noach? We don't meet Btzalol until Ki Tissa. We don't meet Btzalol until Vayakov. The answer is because the same wisdom that Noach had to build a world beyond creation, to rearrange the letters of creation, because creation was destroyed, but he wasn't in creation. Salo knew how to do the same thing. Girls, who else knew how to do it? The people that were building Migdal Bavel were afraid that another flood was going to come, so they all got together and said, 'We're going to leave this world, so this way Hakadosh Baruch Hu can't get to us.' What's the power that people have to rearrange the letters of creation?

19:13 It comes from a secret called unity, From Achdus. What does Hakadosh Baruch Hu do? He removes their Achdus, but he does it in such a strange way. How does he do it? He's mevalbel. He changes. He babbles their language. What was the thing they were doing? It was words. It was language. It was letters. And by the way, it makes sense. Why was the Beis Hamikdash destroyed for thousands of years? Because of sinas chinam. Because of the destruction of the unity that holds the Beis Hamikdash. That holds the Mishkan together. But Salal had this wisdom. It was in his family. He knew it from his father. He knew it from his grandfather. By the way. Who was his grandfather? Chur. When did Chur die? Chur was killed. Why did they ask Chur of all people? Why did they ask Chur to build the eagle? Because Chur had that wisdom. That's what Kalayisrael was looking for. They weren't just looking for any random avodah zarah. They were looking for the greatest avodah zarah because the eagle was on the kiseh akavim. Ahaliav knew all of those things. The Ibn Ezra says Ahaliav had the same exact wisdom as Btzalav. That means the same wisdom that Noach had. The same wisdom that the people had in Megdal Bavel. The same wisdom that Betzalel had. And ultimately that Shlom HaMelech would have when building the Beis Hamikdash.

20:31 Ahaliyov had it too, so Ahaliyov was no slouch. And yet, when most people say, "Who built the Mishkan?" What do we say? Betzalel, as if Ahaliyov is out to lunch. The Malbim says something fascinating. The Malbim says that Ahaliyov was the sidekick, even though he knew all the things. Like the Ibn Ezra says, he was the sidekick. Why? Listen what the Mablam says. Girls, there's a question. The question is, how did these slaves know how to build a mishkan? All of a sudden, these people become artisans. They become craftsmen. They know how to work with precious metals. What's the pshat? The answer is divine inspiration. Hakadosh Baruch Hu gave it to them as a gift. But listen now, Hakadosh Baruch Hu gave it to them. There are times when a person gets so much godly inspiration that it doesn't just hit them.

21:35 But it flows out to other people that are around them. So listen now, Hakadosh Baruch Hu gave them this wisdom. Says the Malbim. First, all this wisdom came into Betsaleh, and then from Betsaleh he was a conduit to Ahaliyof. And then from Ahaliyov, it was nispasheid. It spread out to everybody who was building the Mishkan. So girls, even though the Malbim is saying that Ahaliyov came second, think about the godless of Ahaliyov. All of the divine inspiration that was coming into it was coming into the world to build the Mishkan. It came to Betsalel. It went straight down to Ahaliyov. But then it was from Ahaliyov that it went to everybody else. Every single person that built the Mishkan was given a divine inspiration of ruach hakodesh of how to build the Mishkan based on what? Based on the divine energy that came through a halif. So halif is not stam; he's not a regular person.

22:36 Not only that But the shach says the following: Everyone was building. The Mishkan on their level. So we know that there's four worlds. You girls know about the four worlds. We're not called Baruch who created the world. His divine light was so powerful that it would not have allowed for us to have free choice. It's like, for example, right now I know that there would be no reason to cut off my hand. I know it so clearly that it would be impossible for me to take a knife. And to Chas Shalom, cut off my hand, and it would take real clarity. If Chas Shalom, let's say my hand was trapped under a rock and I was stuck for how many days? Not allowed to see that movie. Your hand is stuck under a rock. What would it take to hack away at your hand to be able to save your life? Think about how powerful you must have that clarity, because to chop off a piece of yourself would take a tremendous amount. So if godliness fills the world

23:50 Then how are we going to have free choice? Hakadosh Baruch Hu, like a lampshade, has to diminish our understanding of God. Listen how he does it. There's this light that's called God, the godly light, and then there were four lampshades that God put on top of that light. The first is called Atzilus. That's the highest level. The next is called Beria. That's the second highest level. The next after that is called Yitzira. That's the third highest level. And finally, there's our world. That's the world of action, the world of Asiya. These four worlds correspond to four concepts. The lowest world is the world of action that we understand. In our world, if you talk about it but you don't do it, it doesn't matter. Then there's the world right above us. That's the world of emotion. Emotions matter. Then there's the world of thought. Thought is higher than emotions. And then ultimately, there's the world of transcendence, beyond any creation whatsoever. Listen what the shach says. Everybody was building the mishkan on their level.

24:51 The common man was building the mishkan on the level of asiyah. Ahaliyov built it one level above on the level of yitzira. Btzalel built it one level above on the level of beria. And Moshe Rabbeinu himself built the mishkan on the level of atzilus. And that's why the Mishkan was in all four stages of creation. Girls, think about that. That means that Ahaliyof built the Mishkan, and it wasn't this world. Remember, I told you before. We're used to time and space. Who was the one that took the Mishkan from being a physical building and brought it up to the first level outside of the world of time and space? It was Ahaliyof. From there, it was Btzala, and from there, it was Moshe Rabbeinu himself. Not only that, but the Zayar says that Betsalel and Ahaliav were partners. Just like we know that in a person's body, there's a right side and a left side, and the right side represents Chesed, and the left side represents Din. Betsalel was the representation of Chesed, and Ahaliav was the representation of Din, and both were necessary, like a yin yang. Both were necessary to complete the building of the Mishkan. So Ahaliav, we can all agree. If you don't understand it by now, there's nothing I'm going to be able to convince you. Ahaliyov was not a simple person. Ahaliyov was either a partner.

26:15 Chesed and din, taking it out of the physical dimensions into the world of yitzira. Unbelievable. When we asked the question in the beginning of the shiur, who built the mishkan? What do we all say? Btzah. Why did we neglect Ahaliyov? Girls, I want to share with you something. An amazing medrash. And it changes the way we look at everything in Judaism. If you understand this medrash By mat and Torah Something happened, something that had never happened. The medrash says, In the history of creation Moshe Rabbeinu went up on the mountain. And Hakadosh Baruch Hu came down to the mountain. This is not just geography. The Medrash says as follows: Up until this point in history Up until this point in history There was a decree: Romans were not allowed to go to Syria, and Syrians were not allowed to go to Rome.

27:39 Strange Medrash. But once the decree is broken, Syrians are allowed to go to Rome. Romans are allowed to go to Syria. So too says the Medrash. Up until this point in creation, God had never come down, and man had never gone up. With the giving of the Torah, something new came into creation. For the first time in history, we were able to take Shamayim and Aretz and merge them together. That is a very revolutionary concept. What does it mean? The purpose of creation, as we've stated before this year many times, is that God desires to have a dwelling place in the world down below. God wants to reveal Himself in Dira B'Tachtonim. He wants to have a dwelling place. What does it mean to have a dwelling place? A dwelling place means to have a place in the world that meets your needs, where you are comfortable. It's designed for you.

28:54 That's what a dwelling place is. That's why sometimes when you walk into people's homes and you've seen and you know the difference. Homes that have had interior designers decorate the homes look different than our homes. Why? Because when an interior designer designs the home, the space that's created should be used in the perfect way. And that's why designers use words that I personally do not understand, like flow. I never think. Again, in my life, I've spoken to interior designers. I hope never to hire one in my life. But an interior designer says, 'This should be feng shui.' And you say, 'What are you talking about? I just want to have a couch because that looks like where a couch should go.' But what type of couch? And what type of entertainment? And where's the mirror? And where's the vase? And where's the dining room table? I don't know. That's a wall. A bookshelf should go there with svarit. You understand? It's a yeshiva, a house. Just show me where I can put the pictures of the gedolim. You understand? You know what that corner is used for? Diapers. That's where my son's trucks go.

30:22 But an interior designer wants to make the house comfortable. Everything should flow. When a person walks in, they should naturally turn to their left and see the open living. It's designed for you. You know that feeling when you first buy a couch. It's not comfortable. If you buy, I'm a leather couch guy. Everyone has their own style when it comes to couches. I'm a leather couch guy with as many recliners as possible. If a couch can't snap back, you can go like, It's not a couch. But when you first get a leather couch, it's not comfortable. You sit in it. Doesn't fit you yet. But then, after a month, when everyone sits in that one spot, which is the best spot—the place where the air conditioning hits you the most, the place where the fan is. It's right near the lamp. Whatever the reason is, it gets broken in, and all of a sudden, you feel it's comfortable. It's where I belong. Some people—they don't feel comfortable in their own homes. For example, my grandmother, Alas Shalom. I remember her apartment in Cohab City. I don't know why my grandmother did this. Adaya, I must say, it's a mystery to me.

31:33 But my grandmother thought it was a good idea to have plastic on her couch. It was a very small couch. And my grandmother thought it was a good idea to have in her table that was right in front of the couch. She had a bowl of fruit made out of beads. So as a little kid, when you go to your grandmother's house, you want to play in the house. You go and you sit down on the couch. And especially if it's the summertime in Coop City in the eighties, you stick to the couch. And if you've ever sat on a plastic couch, I daven for all of us that we should never have such a sad situation. It's only because of the Churban Beis Hamikdash that people have lost their sense of dignity to put plastic on a couch. That when you peel yourself off And you hear the sound of that.

32:29 Of you're pulling yourself off of the couch This is not a place where a person feels comfortable. And when you have children You will also not feel comfortable in your house because your house becomes baby-proofed, and for me that meant husband-proofed, because now I couldn't open any of the drawers anymore. And then Baruch Hashem, so blessed to have children. But children believe that the best place for cereal is on the floor. And as a father, when you're walking and you hear the crunch of Cheerios and Rice Krispies on the floor, every step is painful. Every step, you're a waste of money. What a waste. Now I'm going to need to clean it up. When you graduate from Cheerios to Legos, you wake up at three o'clock in the morning to get a drink and step on those Legos. It is only because you are a Ben Torah or a Bas Yisrael that you stop yourself from saying those choice words that naturally fly out of our mouths when foot confronts Lego.

33:52 This is not a place. Your delayed laugh is one of my favorite things. I get it maybe two, three times a year, but you should know the simcha that I get from it. It makes me feel comfortable. Dira b'tachtayne means it's not yours until you're comfortable. As my wife always says, she read an article quoting the grandson of the Chafetz Chaim. You gotta own your couches. You don't own your couches until the first spill. You don't own your car until the first spill. You know that new car smell? I hate it. But every parent wants to preserve the car. Always come with those rules. This car has no eating. Right. Three weeks later, that car is covered in diapers that have been sitting in the car for two weeks after they've been used. Remember that show? You shouldn't remember. You remember there was a show many years ago called Pimp My Ride? There was a show. They used to take cars and pimp them out, make them really beautiful cars. I always wanted to have a show, Yeshivish My Ride. Take a really nice car, slap some wood paneling on it. Pull off the material on top of the ceiling, throw around some svarim, put the art scroll underneath the seat so nobody knows you're using it.

35:29 Put a black hat that's been there since nineteen eighty-seven in the back. It's turned green from the sun. Random wipes. Nobody knows what those wipes have been used for. It's not your car until you feel comfortable in it. A very dear friend of mine, His father. A Holocaust survivor, His father's a big tzaddik, But his father was Hungarian, And I don't know if you know what it means to be Hungarian. Does anyone here have a family from Hungary? Do you have a chandelier in your house, Or is your family from Hungary? One of my grandparents. The one from Hungary. It's a very Hungarian thing to have a chandelier. I never knew this because my family wasn't like a chandelier family, But ask your family. He's Hungarian. His family had a big chandelier in one of the rooms. The first time I came to his house, I was whoa, what a beautiful chandelier! I started to walk into the room. He grabbed me. We don't walk into that room. That room is only for looking. I said, "What are you talking about?" I thought he was pulling my leg. Said, "This room, we only look at. It's for show." I said, "You got to be kidding me." He said, "No, we don't walk in." It's a showroom. I said. So if you buy the couches, it half off. Like what does that mean? It's no, it's a. He wasn't comfortable in his house.

36:59 Hakadosh Baruch Hu is not comfortable in our world. That's our job, to make Hakadosh Baruch Hu comfortable, by bringing Shamayim down into the Arutz, by bridging the gap. Whose job is that? That's the job of the Jew. The Jew is called a bridge. Why is the Jew a bridge? Because we have a nefesh elokissa, a uniquely godly soul, that's on one side, and we also have the regular animal soul that every Gentile in the world has. That's the world side. So a Jew stands in between, in two different worlds, bridging the gap. Our job, as it says by Matan Torah, is to break the xayra between Shamayim and Arutz that was broken. Now we have to bring Hakadosh Baruch Hu down into this world. But the Cheta Egel ruined it. The Cheta Egel ruined it And the Mishkan, as we said last week, was the Tikkun for the Cheta Egel. The Mishkan once again was going to be a place that bridged the gap between Shamayim and Arus. It is a godly place, not bound by time and space, but it's in the physical world where we could go visit and walk in, seeing the Kohanim doing their avoda. On the one end, the Mishkan is uniquely spiritual. There's a Mishkan in Shamayim, and the Mishkan down here patterns itself after the Mishkan in Shamayim.

38:27 That's why the Torah repeats itself so many times, over and over again, telling us the precise detail. Because these details were the details in Shamayim. And that's why it was such a special place for a Jew to come and get kapara. For a Jew to come and see godliness with his own eyes. That's why the destruction of the Beis Hamikdash is so much more than the destruction of a building. We wouldn't mourn for thousands of years over the destruction of a building. The Beis Hamikdash is not a building. The Beis Hamikdash is the place where heaven and earth meet. That's why where was the Beis Hamikdash in the very place where the world began. In the place where God's finger touched creation, and then it spread out. That's where the Beis Hamikdash has to be because it's the place that bridges Shamayim and Arutz. So it makes sense. Who would be the two people to build the Mishkan? Who would be the two people to build the base of Megiddo? One has to be from Shevet Yehuda, and the other has to be from Shevet Dan. Why? Because Shevet Yehuda represents the godly side. That's Malchus. Malchus is Malchus Shamayim. Like in the Megillah.

39:41 Every time it says the word "melech," it's a reference to Hakadosh Baruch Hu. Shevet Yehuda represents the godly side. That's on this side of the aisle. That's Shamayim. But Shevet Don, what does it mean? He was from the lowest of Shvatim. Don was a tzaddik. But there are something called higher, and there's something called lower. Something that's more godly, and something that's more worldly. And we need both. Shevet Don was the son of Bila. She was a shifra. So a shivcha is also very important. Bille and Zilpa Chas Sholom were not saying that Bille and Zilpa weren't incredible people. They of course were, but it's not the same thing as Rachel and Leah. Rachel and Leah are from the Shammaiim side. Bille and Zilpa they serve Shammaiim. That's why they're on the worldly side. So it would take the son of Don, A Haliyov, and then much later on, it was going to require a Chirev.

40:37 To come and bridge the gap, one on this side and one on that side. What is Rashi telling us? It's true. Ahalia was second. Nobody's saying Ahalia was first. But they were partners. We don't put the wealthy person ahead and forget about the poor person. They go together, Shamayim and Aris. They have to be one. This is a revolution. Because up until this, everybody in the world said, "What does it mean to be spiritual? It means to leave the world to go sit on some mountaintop in Tibet and meditate all day." Comes the Torah and says, 'No. It's much more godly to bring Hakadosh Baruch Hu down into the world. It's more godly to give a poor person food than it is to sit and meditate. It's more godly to take care of those that are sick, to be a friend, to be a balas chesed. It's more godly to do that than to sit and meditate about Hashem all day. We don't believe in Shamayim. We believe in tachtonim.'

41:50 We believe in building a dira betachtonim, a place where our kadosh baruch hu feels comfortable. So we have tzaddikim on both sides. We have the tzaddikim that taught us how to be godly and we have the tzaddikim that taught us how to be worldly. Like Ahaliav The Kli Yakar says that Ahaliav can be split into two words, Ohel Av. Ahaliav was the one that built a tent for the father in Shamayim. He was the one that knew how to make a Kadosh Baruch Hu a place where he could build a Diri Betachtonim. Betsalel is Betsalel. Why he lives in the shade of God? He's on the godly side. Betsalel, Betselkel, Living in the shade of God. He's on the godly side. But it's Ahaliyav who knows how to take it from Betsalel. Remember, we said that Betsalel was the conduit. But then Ahaliyav was the one that brought it to the rest of everyone else because Ahaliyav was on the worldly side. It was Betsalel who lived in the shadow of God, but it was Ahaliyav who knew how to make it an oheil ha'af, a tent for the father. That's why he's called Ahaliyav ben Achisamach, because Achisamach means my brother is close. He was the one that revealed to us that our relationship with Hakadosh Baruch Hu is like a family, a close family member, somebody who we feel so warm.

43:09 And that's what happens when you build a tent for the father. Then you become a brother to Hakadosh Baruch Hu. You become a sibling. That's the relationship that we need to have in this world. When we're so distant from God being here in the world, we need to know it's dafka in this world that Hakadosh Baruch Hu says we're going to feel comfortable together. We're gonna build a home for one another. We're gonna be a family. The Mishkan. I get you. Our job. Every single time we learn these pesukim, we're rebuilding the Beit Hamikdash. That's why it's so important to say Karbanos every day, every single day. Every time we talk about the Beit Hamikdash, we're rebuilding it. Every time we're back in the state of Achtos, we're rebuilding the base of Mikdash. Girls, the times when we feel most distant from Hakadosh Baruch Hu. If you'll bring Hakadosh Baruch Hu into those times when you're depressed, when you're frustrated, when you're angry.

44:15 When you're upset, when you just feel so nothing. You should know if you'll talk to God in those moments, if you'll bring Him into your lowest parts. That's how you be a part of Hakadosh Baruch Hu's life, bring him down into this world. So even though you're right, we don't have the Mishkan, we don't have the Beis Hamikdash, but we're rebuilding it every day. But if you're going to ignore Hakadosh Baruch Hu in the lowest parts of your life, if you're only gonna serve God when it's awesome, if you're only gonna serve God when you're hearing Yushalayimir Hakadosh. And the rain is pouring down. He'll remember that time when it rained torrentially in Yerushalayim, and every girl was complaining, "I'm so cold." But what about when you're not in seminary? What about when you're in the middle of college, or in the middle of a job, or you have six kids pulling at you, each one pulling in a different direction? The teenager's telling you you're this, and the four-year-old saying, 'I need this,' and the two-year-old saying, 'I need this,' and the last thing in the world you're thinking of is Hakadosh Baruch Hu. If you stop in those moments and you dive into Hashem and you say, 'A little bit of help.' Please. It's more godly than anything you can experience. It's more godly than going to the kotel and saying tefillah.

45:32 Because you're bringing a kadosh baruch hu down into the lowest moments of your life. We should be zeicha to follow in the footsteps of Betzalel and Uri ben Chor. The one who had the tradition, father to son, to know the godliness of creation. But also a haliv and a chisamach to know how to build. The tent of a father to build a relationship with Hakadosh Baruch Hu, like a close brother.