Shalom everyone and thank you for joining me in the study of Parashat Vaikrah. We begin a new sefer, a new book, Sefer Vaikrah, that uh talks a lot about Kurbanot, about sacrifices, about the Kohanim, the Levim, the priests, the Levites, but also about most of us, just regular Jews, who also participate in Avudata Migdash in the service of the temple. And today I would like to address the first pasuk and to try to understand the lessons that we can derive from it. So the Torah begins with the following pasuk, wa ikra el moshe, and Hashem called to Moshe, Mo. So, in a way, there is some kind of an announcement. Hashem calls Moshe and then he speaks to him. Obviously, when we read the first Pasuk, and we are already seasoned readers and seasoned learners of the Torah, and we immediately realize that there is a problem, there is an issue. Most of the Psukim, most of the verses begins with Vayedaber Hashem and Mushelem, or Vayomer Hashem and Mushelemu. Hashem spoke to Moshe. You can't find in the Psukim Vaikrael Moshe, and he called Moshe, and then he spoke to him. So we're obviously going to deal with this Pasuk and to try to understand why it is that Hashem had to call Moshe first and then only after that to speak to him. And obviously to try to understand the reason for it. So the Ramban Nachmanadis from the 13th century in Spain, he says the following. And you can find something like that in other places in the Torah. Which obviously, this anomaly, cause a question. We need to find a reason. Why is it that specifically here at the beginning of Sefer Vahra, Hashem needed to call Moshe? So the Ramban suggests the following. So the Ramban says the reason is lack of ability, which means Moshe could not enter the tent of meeting to enter the tabernacle because God dwells there. And he could not go in until he will get a formal invitation from Hashem to enter the temple, to enter the tabernacle. Because Hashem already told Moshe when they built the tabernacle, the Mishkan, that I, Hashem, I'm going to dwell between the cherubim and I'm going to speak to you from between the cherubim. So Moshe knew that Hashem is already there and he was terrified. He was afraid to enter the tent until he gets a formal invitation. And why would he be afraid? And we were going to talk. So why was he afraid? says Ramban. Says the Ramban. It's exactly like what took place on Harsinai. When Hashem told Moshe to ascend Mount Sinai to receive the Torah, Hashem had to call Moshe to come into the cloud and then to have a conversation with Hashem and to write down the Torah and to give it to Am Israel, to give it to the people of Israel. So if we take this Ramban, let's try to break it down, to analyze it, and to try to derive a lesson. So first and foremost, the Ramban says, we have a Pasuk, we need to analyze it because it's somewhat of a mystery. Here, for the first time, before Hashem speaks to Moshe, Hashem calls Moshe to come in. Why? Answer. Hashem's Shinah Hashem's divine presence dwells already in the tent of meeting. And if you remember, the last Psukim of last week's Parsha, Parashat Kudei, that we read last week, we spoke about the fact that the Torah describes and portrays a condition, a situation, a scenario that quoda shem maleta mishkan, that the divine presence filled up every space in the Mishkan in the tabernacle. There is almost no space for anyone else. So when Hashem decides that he needs to speak to Moshe, he needs in a way to allow Moshe to go in, to enter the Mishkan. So therefore, Moshe knew that the divine presence fills up the Mishkan. He can't go in, he's afraid because he doesn't want to have this meeting with God without being called first and invited first. So he waits. And he also takes a lesson from Harsinai. And we know the Ramban, and we mentioned it in a few classes before, the Ramban sees the Mishkan as a mini-model of Harsinai, of the revelation on Sinai. And therefore, like at Sinai, that Hashem had to call Moshe to go up the mountain to give him permission to enter the divine presence, to enter this territory, this realm of divine presence, the same thing happens here. So, what's the lesson that we can learn? The lesson that we can learn is according to the Ramban, Moshe had to be called formally to be invited into the tent of meeting. And why? Because the tent of meeting is in a way a renewal, a rejuvenation of Ma'amad Harsinay, of the revelation on Sinai. And the same laws that applied on Hars Sinai, which means Moshe needs to get a formal invitation, this is the same way Moshe enters the Mishkan, the tabernacle. So that's according to the Ramban. Rabi Uvatias Fono, 16th century from Italy, suggested the following Vaikrail Moshe Tamid Mitohean. Hashem always called Moshe from the midst of the cloud, calling him to come and to enter. Because he cannot enter the tabernacle without a formal permission. Now the Sforno follows the Ramban, but he adds one more component. He says, The additional component of the Sforno is that when we read the Ramban, it could be understood that there was one time invitation, which means after Hashem told Moshe you can enter the tabernacle, since then on there was no need for another calling. Moshe could go and enter the tabernacle. According to Svono, he says, which means every time in a way he needs a formal invitation to come in. I think that there is a very interesting idea that the Svono tried to suggest to us. And why? The idea is that we have somewhat of tension in Judaism between two elements. One element is that we do what we do every day, and sometimes we do it three times a day, let's say divening, prayer. We diven in the morning, in the afternoon, and in the evening. And we do things in a routine way. And part of it is in order to get ourselves used to the routine, to the religious routine. But at the same time, we all know that when you do something again and again and again, you lose a little bit the sense of renewal, the sense of excitement, the sense of amazement, of sometimes even interest and happiness. So there is tension between routine and a one-time thing that you anticipate, that you want. We all know, even when Shabbatot and holidays, Shabbat comes every week. We like it, we love it, but it comes every week. When we have a khag, when we have a holiday, we all get excited. Even though Shabbat is on a higher level than any other holiday. So I think Sfono says, in a way, after the temple, the tabernacle was built, the Mishkan was built, if Moshe will enter the tabernacle every day whenever he wanted, in a way, it might be that it will not be Moshe, but us seeing Moshe goes every day without being called, we will see that and say, ah, you know, tabernacle is important, but it's not that important. But when you hear that even Moshe, even Moses needs to be called every time, you fully understand the importance of the Mishkan to us and the way that we need to perceive how we enter the Mishkan. I would maybe even expand this phono to our approach towards synagogues, shoulds. We go every day and we get used to it. And therefore, sometimes we can maybe lose sight of the sanctity of the place. At the same time, if we go only once in a lifetime, we will definitely feel the intensity of the place, but that's it. So to find the balance between being there every day and to always find a point of renewal, a point of amazement, a point of connection that will enrich our religious life. So, in a way, the first pasuk that begins what we call Torat Kuanim, the service of the tabernacle, the service of the temple, the service of our religious life, we need to remember the Ramban and the Svono as a model. Even Moshe had to be formally invited to go into the holy, to go into a sanctified place in order to maintain the, I will call it the spiritual intensity and tension, that it's not in order just to create fear, but it's to create excitement. It's to create this healthy balance between doing something in a routine way, but to always feel that there is something new there. So that's the sphono. A totally different perspective for the reason that Hashem had to call Moshe we can find in this midrash of Yalko Chimoni. So let's read it and analyze it. The midrash, our sages, took a pasuk zeshe amara katuv ge ut adam tashpilenu ushval ruach it moh kavod. It means g'avat adam tashpilenu hardiness. If a person is arrogant, he's pompous, that hardiness will cause its demise. And if someone who is humble and has humility, it moch kavod, he will be supported with honor and dignity. So what does it mean? So the midrash is trying to explain it. And he says like that. Everyone who runs away from ministry or honor and glory, the glory, the dignity, the honor, in a way chases him. So if you run away from it, it will chase you. If you run after it, it will run away from you. So the Midrash gives examples. That Saul, before he became a king, he and his friend, they went to try to find some donkeys that they lost. So the friend says to Saul, you know, there is a prophet, Samuel. Maybe we can go to him and ask, Where are our donkeys? When the prophet Samuel saw Saul, he told him, Where are the donkeys? But also he told him, You are going to be the king. And then when the people asked for a king, Saul just tried to hide and he didn't see himself worthy to become a king. And they asked the Urimva to meme, the braceplate, where is there is someone else who can be a king? And Hashem says, He's here. King Saul, your king is right here, he's just trying to hide. So, because Saul basically ran away from honor and being a king, this is exactly the reason why he was chosen to be a king. So that's one example of someone who ran away from honor, dignity, glory, King Saul. However, Avimelech ben I Rubal, Radafah Uvarchami Menu, Shenehlach Elochim Ruacha, Ben Avimelech Uven Baalishim. He Radaf Akh Reashara, he basically chased the ministry and the glory and the kingdom, and it ran away from him. Because Hashem sent some kind of an evil spirit between Avimelech, who wanted to be a king, and the people of Shem, and then at the end they killed him. Okay, so until now we have two examples. One example for someone who ran away from ministry and honor King Saul and he became a king. And Avimelech who wanted to be a king and ran after ministry and honor and it ran away from him. But what does that have anything to do with us? So let's continue. So the first example is when Moshe was told by God, Go, you're going to be my emissary, and you should be the one to go to Pharaoh and to tell him, Let my people go, Moshe says, No, no, no, you are choosing the wrong person. Which, as a side note, just because Parashatva Yikra is a week before the time that we celebrate Pesach, I will just open it up for just a two minutes different idea about this Shlachna Bayyatishlach. What does it mean that Moshe says to Hashem, send someone that you will always send? Who is that person? So there are two opinions. One opinion says, and this is the most famous one, Rashi brings it, Aharon. Basically, Moshe says to Hashem, why do you want to send me? Send my brother, my older brother Aharon. He is already a leader in Egypt. Let him be. Why do I need to be the leader? There is already someone in place, someone that the people know and like. Let him be the leader. So that's one option. The second option is, which is really an amazing option. It's being brought in Pirkad Rabi Eliezer. That Moses says to Hashem, Hashem, send the one that you are going to send in the future. Who is that? Eliau. Elijah the prophet. Moshe says to Hashem, Hashem, I am so happy you are about to redeem the Jewish people. But why do you want to send me? I know exactly what will be. I will go, and Paro will say no, and then we'll have ten plagues, and then we'll get out of Egypt, and then we will circle around the desert for 40 years, and then we will conquer the land of Israel, and then we will be expelled, and then we'll come back, and then we'll be expelled again, and then we will be in exile for 2,000 years, and there are going to be pogroms, and there are going to be wars, and the Jews are going to suffer, and then there's going to be Shoa, and then we will have Medinat Israel, the state of Israel, and we will have so many wars, and we will try to defend our country. God, send Elijah, send Eliyawanavi, who is going to announce the arrival of Mashiach, and that will be the full and the complete redemption. God, shlach nabiyati shlach. Please send the one that you are going to send. Like what we're going to read in the Haftarah, here I'm going to send you Eliyawan Avi. Says Moshe, Shlach, send. This is a play on Hebrew words. Moshe says to Hashem, Shlachna beyati, send the one that you're going to send. And Hashem says, I am going to send it to you. Says Moshe, God, why do we need to go through all those stages? Why do we need to go through the ups and the downs of Jewish history? Just finish it up now. You have now a time that you want to redeem the Jewish people, redeem them completely. Shlach nabiyati schlach. Hashem gives answer to Moshe, which I think we all can learn. Hashem says to Moshe, Moshe, I understand where you're coming from. You love the Jewish people. You don't want them to suffer. You don't want them to go to all these tribulations and afflictions and the ups and the downs of Jewish history. But this is how they are going to be redeemed. Redemption geulah is not something that comes like that. It's something that they need to walk towards. There are going to be ups and there are going to be downs. There are going to be times of glory and times of terrible times for the Jewish people, times of darkness. Geulah comes in stages. So you tell me Schlach et Eliau, you tell me to send Eliau and to complete it and to finish it. It doesn't work like that. And even you, Moshe, you will go to Pharaoh and he's going to say no. And you will go again and he's going to say no. And he's going to go through a year of plagues and back and forth until the right time comes. So that's the Schlachna biyati schlach. So now let's go back to our issue. So Moshe does not want to be appointed as an emissary, he's running away from ministry and glory. So Moshe, Ashem says to Moshe, You need to go. And Moshe went. And he went to Pharaoh and he says, Hashem elokiah Ivrim. Hashem, the God of the Hebrews, told me, you need to let the people go. And Pero said, What? Who is this God that I'm going to listen to him? I don't know him. Go home. Amar Moshe. So this is an incredible midrash. When you read the narrative, you don't see it. But the midrash, in a way, insert some kind of details that are not in the narrative. After Moshe heard Pharaoh saying, I don't know God, I have no idea what you're talking about. Go away. Moshe went, sat by a bench, and says, That's it. I fulfilled my mission. Hashem told me to go to Pharaoh to tell him to release the Jewish people. I did. He refused. I go home. Amar. Hashem says to Moshe, what do you think? You are done? You are done with your mission because you failed? No. You failed, you go back. The language of the midrash is incredible. Hashem says to Moshe, Yashaftha, you sat down, you still have a job to do. You still have a job to do. You need to talk to Pharaoh. And then the midrash says, every time Moshe, after he failed to convince Paro, he just went back to sit. And Hashem had to what? To call him again. This midrash describes Moshe in, I would say, complicated colors. Because on one hand, Moshe definitely did not want to be the leader. So every time he thought he's done with his mission, he just sat down. But Hashem had to call him. And now we can already hear the connection between the Midrash and Vaikra el-Moshe that Hashem had to formally call Moshe. So we see that it was some kind of a method. We saw that we that we see that it seems to be like some kind of a routine. Moshe does something, it fails, he goes home. Hashem needs to call him back and say, hey, you didn't finish your job, come back. So after a while, Moshe understands, you know what, I need to complete my job. I need to complete my job, I need to have faith in God that He is going to bring it to somewhat of completion. So he did everything Hashem told him. He asked for the manna to come back to come down, he gave them water, he gave them meat, and he surrounded them with clouds for protection, and then built the Mishkan, and then Amar Mikan, Vailak, Maesh Lila Sot, Amad, Via Shavlo. The language of the Midrash is incredible. Moshe says, you know what? I was just going to do my mission. Okay, what's my mission? My mission is to take them out from its reim, to take them through the desert, to build a Mishkan. The Mishkan is somewhat of a replica of Hal Sinai, or it's a place for the divine presence to dwell. Now I'm done. I'm done. Maybe God is going to call a different leader. Or maybe my mission is done. Now let me be just Moshe. A regular person, not a leader. Just I'm done. He says, Ma yesh Lila Sot. I have nothing else to do. That's it. Ahmad veyashavlo. He went and he sat down. And you understand that the language of the midrash to sit does not mean that he had to sit. To sit means that he basically didn't have a purpose, didn't have a mission. He didn't do anything anymore. That's it. He sat down and he's done. This is a job that is even greater than what you did until now. Now, let's stop here for a second. Now the job that Moshe has is larger, greater, more important than everything he did until now. What did he do until now? He took them out from Egypt, he split the sea, he built the Mishkan, he surrounded them with the clouds, he gave them the mana, he gave them meat, he gave them water, and now there is a job that is greater than all of that? What is it? You still need to teach my children the laws of purity and impurity and to warn them how to bring sacrifices to me. Let's pause here. We need to stop here for a second. This is more important than splitting the sea, getting out of Egypt, building the Mishak is to teach what is pure and what is impure, and to warn them and to direct them how to bring sacrifices. This is so important. And the answer is yes. And why? Because until now, everything we mentioned, Exodus, splitting the sea, mana, meat, wine, water, clouds, even the tabernacle, are all God's miracles. From now on, now when the tabernacle is built, now it's upon us to create that connection to Hashem. So first and foremost, to know what is pure and what is impure, which means in a very basic, clear manner, what is mutaw, what is asur, what is allowed, what is not allowed, what is pure, what is impure, what is evil, what is righteous, what is just, what is unjust. To have a very clear mindset of what is good and what is not. And the second thing is what do we need to do in order to connect to Hashem, in order to attach ourselves to Hashem. And this is now the greatest mission that Moshe has: not to do it for us, to do it with us and to teach us to do it by ourselves. This is an incredible lesson of leadership. Hashem says to Moshe, and this is what the midra says, when Moshe saw that the tabernacle is erected and it's completed, he basically went down, went and sat down and says, I'm done. That's it. Now Hashem is going to show everyone what to do, he's going to reveal himself, and everyone will know exactly what to do. Hashem says to Moshe, No, it's not about me. You are a leader, you are a teacher. You need to teach my children how to attach themselves to me, how to have a mindset of their own, of what is true, what isn't false, what is pure, what is impure. You need to give them the tools to connect to me even if you are not around. You are not done. Now your job begins. Now you need to be a teacher. Now you need to give my children the tools, the kelim of how to be their best version by themselves. And I think this will explain what we find in Sefer Chasidim, Rabbiud al-Hasid from Spira from Germany. He says, Ze sefer toldota adam mikan remeshemim anar bearisa ve korim loshem, mesim sefer shelto ratko animirasho taf. This is a very interesting German custom, Jewish German custom, that when you take the baby, the baby boy, and you put him in the little crib and you give him a name, so probably it was in a Brit in the time of the Brit, they put underneath his head the book of Vaika, our book. And when you start teaching him when he's five years old, you start, you begin with what? With sef al-vaikah. With the second pasuk in sefer vaika. Why would you teach a five-year-old sefer vaika? Because sefer vaik'ah, the book of Leviticus, is basically in a way, even though there are many laws of Korbanot, but it's in a way, it's very structured. Sefer Bereshit, as we learn, as we studied, is complicated. There are many different things that it's very hard to understand. Also shhmot. Vaikka in a way is very simple. Pure, impure, good, evil, permitted, prohibited. And that's what you teach a child. So, in a way, what you give him is you give him the limits in order to what? To create the freedom later on. So now let's answer our question. Why there was a need to call Moshe? So Ramban and Svono spoke about the idea that the Mishkan is like Halsinai, and like on Mount Sinai, Hashem had to call Moshe, give him permission to enter. So the same thing with the tabernacle. We spoke about the tension between routine and rejuvenation, renewal. The midrash, in an incredible language, describes Moshe's lack of understanding of his mission and the idea that Hashem had to focus and to refocus Moshe on his real mission to teach and to teach the basic things which will allow Am Israel to grow and to flourish and to find freedom within limits. And then we saw this German custom, ancient, ancient German custom, that talks about the idea that little children, the minute that they can learn, they learn sefaika. They learn about the fact that our mission never ends. We always can teach more. So they will be able to realize and to internalize the idea of the divine presence in our lives. Thank you.