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🎬 Watch this shiur on YouTube *Parshas Terumah – The Aron & the Shulchan* 🕊️ This week we learn about the building of the *Mishkan*, focusing on two keilim: the *Aron HaBris* and the *Shulchan*. The Torah’s wording and measurements reveal a powerful lesson about how to approach *Torah* and *parnassah*. *Plural vs. Singular* By the *Aron* it says *“Ve’asu”* — plural. Everyone is included. *Torah is for all of us.* No one should think it belongs only to great scholars. By the *Shulchan* it says *“Ve’asita”* — singular. Not everyone is guaranteed the same financial success. Do your hishtadlus — and *be satisfied with what Hashem gives you.* *Complete vs. Incomplete Measurements* 📏 The *Aron’s* dimensions are all halves — teaching us that in *Torah* we are never complete. There is always more to learn, more to grow. The *Shulchan’s* dimensions are mostly whole — in *gashmiyus* we should feel complete and grateful. But its height is a half-measure — because when it comes to using our money for *higher purposes*, we are never finished. There is always room to give more. *The Badim (Poles)* 🚶‍♂️ By the *Shulchan*, the poles were removed when they stopped traveling — because *parnassah is a means, not the goal.* By the *Aron*, the Torah says *“Lo yasuru mimenu”* — they may never be removed. *Torah is not something we carry. It carries us.* *The takeaway:* In *ruchniyus* — always look higher and keep growing. In *gashmiyus* — look at what you have and feel blessed. Wishing everyone a meaningful and uplifting Shabbos ✨

🎬 Watch this shiur on YouTube AI-Generated Summary (AI can be inaccurate. Check important information): In **Parshas Vayikra**, the Torah introduces the laws of **Korbanos** (sacrifices), a section known as **Toras Kohanim**. While these laws primarily involve the **Kohanim**, the Torah commands every Jew to become a "kingdom of priests" (**Shemos 19:6**), meaning our entire lives—every action and moment—should be dedicated to serving **Hashem** and increasing **Kvod Shamayim**. Although we currently lack the physical **Beis HaMikdash**, **the Ramchal** explains in his letters that when **Hashem** removes the ability to perform a physical **mitzvah**, He wants us to connect to its inner dimension. By being **osek** (intensely occupied) in these laws, it is as if we have actually offered the sacrifice (**Menachos 110a**). To fulfill this today, we must build a **Mizbeach** (altar) within our own hearts. **The Alter Rebbe** explains in (**Likutey Torah**) that the verse "When a man brings a sacrifice from you" (**Vayikra 1:2**) implies that the sacrifice must come from within the person. We are called to sacrifice our **Nefesh HaBahamis** (animal soul), represented by the "cattle and sheep" mentioned in the verse. Becoming a true servant of **Hashem** requires us to give up our self-centered search for pleasure and obsessive desires. This path of personal sacrifice is the essence of being holy (**Vayikra 19:2**). **The Ramban** (**Vayikra 19:2**) teaches that holiness is achieved by distancing oneself from even permitted physical pleasures. **The Rambam** further clarifies this in (**Sefer HaMitzvos, Lo Sa'asei 47**), explaining that the prohibition of "following after your heart and eyes" (**Bamidbar 15:39**) refers to being drawn after physical cravings and constantly thinking about satiating one's desires. **The Sefer HaChinuch** (**Mitzvah 387**) elaborates that when a person is preoccupied with vanity and pleasure, they lose sight of their ultimate purpose. By letting go of our self-centeredness and "excess baggage," we create the space to truly connect with the Almighty.

AI-Generated Summary (AI can be inaccurate. Check important information): In *Hilchos Shabbos*, the laws of *Maaseh Shabbos* govern food prepared through a forbidden *melacha*. We find a three-way dispute among the *Tannaim* in the *Gemara* (*Chullin 15a*) regarding one who cooks on *Shabbos*: *Rabbi Meir* permits it if done *beshogeg* (accidentally); *Rabbi Yehuda* permits it only after *Shabbos* for *shogeg*, and forbids it forever for the perpetrator if done *bemeizid* (intentionally); while *Rabbi Yochanan HaSandlar* is the most stringent. The *Shulchan Aruch* (*Orach Chaim 318:1*) rules like *Rabbi Yehuda*, though the *Gra* follows *Rabbi Meir*, and the *Mishnah Berurah* (*318:7*) allows relying on the *Gra* in cases of great need. At a deeper level, *Rashi* and the *Rambam* dispute whether this is a *knas* (penalty) or a prohibition against benefiting from a *melacha*; this affects whether one must wait *b'kdei sheyeasu* (the time it takes to perform the act) after *Shabbos*. Notably, the *Biur Halacha* (*318:1*) rules that for an *issur d'rabbanan* done *beshogeg*, one may be lenient like *Rabbi Meir*. The definition of *bishul* extends beyond food to non-edible items, known as *Bishul b'Davar she'eino Ochel*. The *Gemara* (*Shabbos 74b*) teaches that hardening a wooden peg or heating tar is a violation of *bishul*. *Rashi* explains that the *melacha* occurs because the heat first softens the object; however, the *Rambam* (*Hilchos Shabbos 9:6*) rules that both softening a hard object and hardening a soft one through fire are included in the *Issur d'Oraisa*. The *Mordechai* adds that the prohibition can also stem from cooking the moisture trapped within the object, a principle applied by the *Orchos Shabbos* to forbid placing frozen challah with visible frost on a hot plate. While a passage in *Avodah Zarah* (*38a*) appears to conflict with these rulings regarding *Bishul Akum*, the *Rishonim* clarify that *Shabbos* carries a unique severity. We conclude with the start of *Perek Bameh Tomnin*, which introduces *Hatmonah* (insulating food) and the distinction between materials that merely preserve heat and those that are *mosif hevel* (add heat).