מל ולא טבל - Yisro 5775

 ויחד יתרו - Yisro rejoiced. The Gemara in Maseches Sanhedrin 94a (in the 5th wide line) relates a different translation to the Posuk. אמר רב שהעביר חרב חדה על בשרו that he passed a sharp sword on his flesh. Rashi says ונתגייר את עצמו שמל He was Mal himself, he performed a Bris Milah on himself in order to be a Ger. That is the Gemara. The question is that the Gemara in Maseches Avodah Zora 27a (top of Amud) says that a Goy is not eligible to perform a Bris Milah. That the Bris Milah must be done by someone who himself is obligated in Milah. As a matter of fact, Rav is the Baal Memra there that says that a non-Jew is ineligible to perform a Bris Milah. Halo Davar Hu! How could Yisro perform a Milah on himself? In Maseches Avoda Zora on Daf 10b (those who are learning with the Mishmar will get there shortly), we have the story of (שלום בר קטיעה (who is someone who also performed a Milah on himself. In the back of the Gemara, the Poras Yosef (one of the Meforshim) asks the same Kasha, how could he perform a Milah on himself? A non-Jew is not eligible to perform a Bris Milah? He answers that a non-Jew is not eligible to do a Bris Milah on a Jew. When he does it on himself for Gairus that itself is turning him into a Jew and therefore, he is eligible. It is sort of Gito V'yado Ba'in K'echad. An idea that the Bris Milah and the Gairus come simultaneously and therefore, to do a Bris Milah on himself he is eligible. Wonderful Dvar Torah. Yisro was Mal himself and a Ger can do Milah on himself because he becomes a Jew as the Milah is performed. Great! Not so great. There is a problem. The Gemara in Yevamos 46a (7 lines from the bottom) teaches us that Mal V'lo Toval K'ilui Lo Mal 

That somebody who is a Ger that had a Bris Milah for Geirus but he didn't go to the Mikvah it is as if he didn't have a Bris Milah. It doesn't count and he is not a Ger. The Shita of Tosafos (there in Yevamos) is that it has to be done in that order Bris Milah first and Tevillah second. If so, this entire episode is very difficult. How could Yisro perform a Bris Milah on himself? The Poras Yosef's Teretz that he became a Jew as he did the Milah is not true as he was still lacking Tevila in a Mikva. He wasn't a Jew at the end of the Milah. It is a tremendous Kasha. To answer this I would like to tell you one of my favorite stories, a story that I got from a Teshuva Sefer, the Aruch Laner's Teshuva Sefer. The Aruch Laner was asked a Shaila that was sent to him from Yerushalayim. There was a gentleman who was Megayeir and he had his Bris Milah. Typically, a Ger has his Bris Milah but doesn't go to the Mikvah until the Milah heals. So usually there is time, maybe a week between Milah and Tevilla. This non-Jew now a Ger had a Bris Milah but not yet a Tevilla. He came to Shul on Shabbos with his new Shtreimal and Bekeshe all proud to be a Jew. When he got to Shul someone there said, what? You are not a Jew yet. You had a Bris Milah but you didn't yet go to the Mikvah for Geirus. Mal V'lo Toval K'ilui Lo Mal. Someone who had Milah and not Tevilah is not a Ger. Not only shouldn't you be observing Shabbos but you are prohibited from keeping Shabbos. A Goy Sheshavas is Chayuv Misah. Therefore, go home and do Melacha. That he did. This (middle of Geirus ) gentleman went home and did Melacha and came back to Shul. When he came back to Shul, the Bais Din that was in the process of being Migayeir him said one minute. You did Melacha, no. we have a Kabbalah that once you do Milah even though you don't do Tevillah you are still supposed to keep Shabbos. Confusing introduction to Judaism. Others said no, what kind of Kabbalah is that as he is still a non-Jew. There was a dispute in Yerushalayim. It was sent to Rav Yaakov Elltinger (1798 - 1871) the Aruch Laner to resolve. He responded that it is true, after Milah he is still not yet a Jew and it is also true that we have a Kabbalah that he should keep Shabbos. Therefore, both are true. It must be that he is no longer a nonJew but he is not yet a Jew. That needs explanation. The Shoel Umaishiv explains that after Milah before Tevillah he is like the Jewish people before Mattan Torah. Before the Torah was given the Jews were commanded about Shabbos at Marah. He too, at that point is partially on his way to being a Jew just as Klal Yisrael were on the way to Har Sinai and therefore, he keeps Shabbos even though he is still not yet a full-fledged Jew. Taking this idea from this episode we can extend it here as well. The Jewish people were already obligated in Bris Milah as they performed Bris Milah in Mitzrayim. Therefore, a Ger with Bris Milah without Tevilah is a Jew for the Mitzvah of Bris Milah.

With this we can explain Yisro. Yisro could perform Bris Milah on himself. Why? For Bris Milah the Milah itself is Gito V'yado Ba'in K'echad or Milosoi V'geiruso Ba'in K'echad. Therefore, Gairus like Shabbos is something that a Ger post Milah pre Geirus (Tevilah) could keep.

Money & Children - Yisro 5775

ויחד יתרו על כל הטובה...

 Yisro rejoiced. Rashi says what was that Tovah that caused him to rejoice?
טובת המן והבאר והתורה
Now this combination seems to be inappropriate. How can you compare the fact that Klal Yisrael's sustenance was taken care of, that they were supported, to the fact that they received the Torah? It seems to be an inappropriate combination. HKB"H fed them, gave them to drink, and gave them the Torah. It needs a bit of an explanation.

Actually this reminds me of something I once heard from Rav Shimon Schwab. Rav Schwab was once speaking and asked the following question. He said that in Hamavdil Bein Kodesh L'chol that beautiful Zemer that many of us either sing or say after Havdalah, it says
 חטואתינו הוא ימחול, זרעינו וכספינו ירבה כחול

Rav Schwab asked how do you say that in one sentence, the importance of having children and the importance of having money? It seems inappropriate to be together. How much more of a question is it given that this is the song that begins Hamavdil Bein Kodesh L'chol. HKB"H draws a distinction between things that are holy and things that are ordinary weekday items. When you are saying המבדיל בין קודש לחול, you talk about money and children in the same breath? It is a Davar Pele! Similar to the question on this Rashi.

Rav Schwab answered on the contrary. He said it is true that money is something which misleads people. It is a route of many types of evil, it causes people to do things they shouldn't do. Sometimes the desire for money causes people to sin, and sometimes it causes them to have misplaced values. Therefore, the pursuit of money is something that certainly has a negative connotation. Rav Schwab said that he once heard from an elderly Chochom that when Moshiach comes money will be referred to as Davar Acher, the other thing. Just as today many people refer to a Chazir or Tzora'as as Davar Acher, the unmentionable thing, when Moshiach comes money may be referred to in that way.

Rav Schwab said nevertheless, Zeh L'umas Zeh Asa Elokim. As much as something has a negative potential it has a positive potential. המבדיל בין קדש לחול at the moment that a person stands with an appreciation of a difference between things that are holy and things that are not, he can say זרעינו וכספינו ירבה כחול. HKB"H, my desire for money is as a tool for Kedusha. When someone wants money for an end onto itself then the desire for money misleads him. He wants the money he wants that end, and whatever means he needs to achieve that end is something that he is enticed to pursue. However, when one has the right idea regarding money, money itself as a means to serve Hashem, then he can add זרעינו וכספינו ירבה כחול. If it is a means, a method for Kedusha, then it can belong in the same sentence. Rav Schwab was deliberately saying this incidentally in an appeal in raising money for a Yeshiva which was appropriate because he was telling people that the money is there for that purpose.

I once heard from Rav Druk who related the following incident. He said there was a young man in Yeshiva who was struck by a car and was injured. His parent's pursued a suit against the driver of the vehicle and was set to collect money from the insurance company. This young man was a Chosson who had a Chasunah date set and the lawyer said to the young man if you would postpone your wedding for two or three weeks until you feel fully well then we would do better in court. We could point out that you didn't feel well and the wedding was postponed.

This boy at that time was learning in Eretz Yisrael and went to his Mashgiach and asked him. The Mashgiach responded and these were the words he said "Gelt is Blotte" money is mud and you don't postpone a wedding for money. The young man was under a lot of pressure from his parent's and therefore, this Mashgiach agreed to take him to Rav Schach to ask him for his advice. They went to Rav Schach and again this Mashgiach introduced the question to Rav Schach and said I told him that money is mud, it is dirt and you don't postpone a wedding for money. Rav Schach sat there and refused to answer the Shaila. Later, after the Mashgiach and the young man had left, Rav Schach went over to somebody and said the following. Of course the young man should not postpone his wedding for this type of a consideration. But I did not want to endorse the words of the Mashgiach that "Gelt is Blotte" money is mud, money is dirt. It is true, some people see money in a way that it is worthy of being called dirt. There are people who use their money for Kedusha, to be Kone Olam Habo. I could not endorse him saying "Gelt is Blotte." It is what you make of it.

Getting back to our Rashi. Rashi says על כל הטובה on all the good. The good was the Man, the B'air, and the Torah. The support. They had the support to sit and learn which is a wonderful thing. Lo Nitna Torah Ela L'ochlei HaMon. You want to be able to learn with a clear mind you need to be Ochlei Haman. Ochlei Haman on the one hand are people who don't have great demands and on the other hand people who are being sustained, are being supported. When it is done in a Derech of Kedusha that is wonderful. 

The Beauty Of Following The Rules - Tetzaveh 5772

29:21 כא וְלָקַחְתָּ מִן-הַדָּם אֲשֶׁר עַל-הַמִּזְבֵּחַ, וּמִשֶּׁמֶן הַמִּשְׁחָה, וְהִזֵּיתָ עַל-אַהֲרֹן וְעַל-בְּגָדָיו, וְעַל-בָּנָיו וְעַל-בִּגְדֵי בָנָיו אִתּוֹ; וְקָדַשׁ הוּא וּבְגָדָיו, וּבָנָיו וּבִגְדֵי בָנָיו אִתּוֹ At the end of the description of the Bigdei Kehuna, Moshe Rabbeinu is told, "You shall take from the blood and the oil and to Shpritz it not only on Aharon and his children but also on his clothing and on his children's clothing." Meaning, blood was sprayed on the Bigdei Kehuna. This was done for the 7 days of Miluim. However, in Maseches Zevachim 18a (bottom line) it says, או שהיו מטושטשין או מקורעין ועבד עבודתו פסולה meaning, if the Bigdei Kehuna are dirty then they are not Kosher. So Lechaoira, if you shpritz blood on the Bigdei Kehuna, they should become Posul? There is actually a Man D'amar who holds that the Bigdei Kehunah cannot be washed at all because there is no manifestation of poverty in the place of opulence as can be seen later on in Zevachim 88b (2 lines from the top) (ויש אומרים אין מכבסין אותן כל עיקר שאין עניות במקום עשירות). That Bigdei Kehuna were replaced once they got dirty. Therefore, it is puzzling to understand that in the Yimei Hamiluim all 7 days the Bigdei Kehuna were being made dirty with the red blood.

An answer to this can be offered based on a concept that I had heard about someone who asked a Shaila. Someone once asked Rav Moshe in Camp when his hat fell and became dirty on Shabbos afternoon. He asked Rav Moshe if he could clean it because it is not Kavod for Shabbos to walk around with a dirty hat on Shabbos. Rav Moshe said that to go around with a dirty hat because it is Shabbos and you can't clean it is a Hiddur and it is Kavod Shabbos.

Someone told me that Rav Gifter said over a similar response to someone who approached him on Chol Hamoed and said that if I don't shave on Chol Hamoed that is Kavod for the last days of Yom Tov. Rav Gifter said a similar idea. He said that is the Kavod of the Yom Tov. The fact that you show honor by following the Halacha of not shaving on Chol Hamoed.

We came across this in Parshas Vayeitzei 29:17 יז וְעֵינֵי לֵאָה, רַכּוֹת; וְרָחֵל, הָיְתָה, יְפַת-תֹּאַר, וִיפַת מַרְאֶה Meaning, Leah's eyes were puffy. Rashi says the reason is because she thought that she was to be married to Eisav so she would cry. How does Rashi know that there was a reason that Leah didn't look beautiful? Maybe she just didn't look beautiful?

The Sifsei Chachamim there said that the Torah wouldn't talk in the G'nus (negatively) of Leah. So if the Torah is saying that the eyes of Leah were not beautiful, they must have been beautiful, however, if they were not beautiful because of the crying that she did, then that was a Noi for her.

Similar to these 3 points is a 4th point here by the Bigdei Kehuna as well, the fact that they were sprayed with blood is a Noi for the Begadim and not a Chisaroin because the blood was Mekadeish the Begadim. This is why the Begadim were Kosher.

In Derech Sicha R'Chaim Kanievsky says this Teretz to explain why this is not a P'sul of Beged Mitushtash of a dirty Beged. Because here it was the beauty, of course there was a blood stain but the blood stain was from the inauguration from the Yimei Hamiluim of the Kehuna that was something to be proud of.

Hat, Shirt, Belt, Pants - Tetzaveh 5772

I would like to start with a Dvar Halacha. As you know, the main part of this week's Parsha are the Bigdei Kehuna. The four Begadim that the Kohen Hedyot wore and the eight worn by the Kohen Gadol. It is not well known, however, there is a Siman in Shulchan Aruch in Hilchos Tefilla Siman 91 that talks about what a person has to wear at the time that he Davens. All of the four Bigdei Kehunah the pants, shirt, belt, and hat are mentioned there in the Shulchan Aruch. There are some things that might be a surprise to you as a matter of fact and as a matter of Halacha. The fact that a person has to be wearing pants when he is Davening because one cannot be undressed from the waist down is obvious to all.

What about someone who is wearing pants but is bare-chested? It could happen. Someone could go swimming in camp and get locked into the swimming pool by accident and he is left in a bathing suit and it is time to Daven Mincha, is one allowed to Daven without a shirt. The Biur Halacha in Siman 91 says a Chiddush, he says even though if one would Daven without a shirt B'dieved he would be Yotzeh but if someone is stuck without a shirt, without a Kesones, it would be better for him not to Daven and he should Daven Tashlumin in the next Shemone Esrei because just as one has to wear pants during Davening one has to wear a shirt.

The Shulchan Aruch in Siman 91 also says that one has to wear a belt. Not as most people think to make a separation between the Leiv and Ervah (because there has to be a separation between the heart and lower part of the body), for that wearing pants is adequate. The Mechabeir actually says that a person has to wear a belt during Davening. That is like the Avneit that was worn in the Mishkan, in the Bais Hamikdash. The Biyur Halacha brings a Yeish Omrim that someone who generally goes without a belt doesn't have to wear one during Davening either. However, someone who usually wears a belt it is a Halacha in Shulchan Aruch that a person has to wear a belt at the time that he Davens as well. Although here if one does not have a belt one would Daven anyway.

As far as a hat during Davening a lot of the world relies that a Yarmulka is adequate. Although it is interesting to point out that the Mishna Berura in 91:12 actually says that a Yarmulka is not adequate and that one should have a hat on top of the Yarmulka at the time that he Davens. In that way you are wearing all the four Bigdei Kehunah, a shirt, pants, belt, and a hat at the time you Daven. Since Davening is an Avodah it makes sense that it would be very similar and have similar Halachos. So that is a Halacha that is related to this week's Parsha that is Nogea to all of us.

בקשה ושאלה - Purim 5773

Let us move on to a Purim thought. B'derech Drush there is a GRA. The GRA is going on a word that is found in Tehillim 27:4 (אַחַת, שָׁאַלְתִּי מֵאֵת-יְרוָר אוֹתָהּ אֲבַקֵּשׁ). You can request things with the word Shoel or the word Bakasha. We find in the Megillah interestingly that Esther in her discussion with Achashveirosh at the Mishteh Hayayin uses both expressions. She says in 5:7 (וַתַּעַן אֶסְתֵּר, וַתֹּאמַר: שְׁאֵלָתִי, וּבַקָּשָׁתִי). Later Esther says in 7:3 ( וַתַּעַן אֶסְתֵּר הַמַּלְכָּה, וַתֹּאמַר--אִם-מָצָאתִי חֵן בְּעֵינֶיךָ הַמֶּלֶךְ, וְאִם-עַל-הַמֶּלֶךְ טוֹב: תִּנָּתֶן-לִי נַפְשִׁי בִּשְׁאֵלָתִי, וְעַמִּי בְּבַקָּשָׁתִי). Achashveirosh in his reply says in 7:2 (מַה-שְּׁאֵלָתֵךְ אֶסְתֵּר הַמַּלְכָּה, וְתִנָּתֵן לָךְ; וּמַה-בַּקָּשָׁתֵךְ עַד-חֲצִי הַמַּלְכוּת, וְתֵעָשׂ). Two things Sheaila and Bakasha. What is the difference?

Says the GRA Shoel is one who borrows. We say that when a person borrows an item Kol Hana'a Shelo all the benefit is his and that is why he is Chayuv even in Onsin. When you are Shoel you ask for something for yourself, for your personal request, for your personal wants, for your personal needs. When someone requests something for himself that is called a Shoel. When someone requests things for other people even if he is included but he requests things for others that is called a Bakasha as it says in Maseches Bava Kamma 92a (21 lines from the bottom) (כל המבקש רחמים על חבירו והוא צריך לאותו דבר הוא נענה תחילה). This is from the Rashi in Beraishis 21:1 (וַירוָר פָּקַד אֶת-שָׂרָה) (סמך פרשה זו לכאן ללמדך שכל המבקש רחמים על חבירו והוא צריך לאותו דבר הוא נענה תחילה). One who asks for mercy for his friend he himself is answered first. Excellent! He himself is answered first.

Bakasha when he asks he asks for others. Getting back to the Megillah, it is very beautiful. Achashveirosh's reply is expressed as is found as 7:2 (מַה-שְּׁאֵלָתֵךְ אֶסְתֵּר הַמַּלְכָּה, וְתִנָּתֵן לָךְ) what is your request for yourself and it will be given (לָך) to you. (וּמַה-בַּקָּשָׁתֵךְ עַד-חֲצִי הַמַּלְכוּת, וְתֵעָשׂ). What is your Bakasha for others and I will make sure it gets done (וְתֵעָשׂ). The reply of Esther is in 7:3 (תִּנָּתֶן-לִי נַפְשִׁי בִּשְׁאֵלָתִי, וְעַמִּי בְּבַקָּשָׁתִי). Give me my life because of my request and my people because of my Bakasha. For myself is Nafshi Bish'ailasi, however, Ami is Bakashasi. An absolutely beautiful UpTeitch of words which is typical of the GRA.

However, this GRA is brought with an added Kneitch. I believe it is Rav Brevda's own addition to this Yesod of the GRA and what he says is the following. We have in Tehillim in 27:4 (אַחַת, שָׁאַלְתִּי מֵאֵת-יְרוָר אוֹתָהּ אֲבַקֵּשׁ). There is one thing that I request from Hashem that I request. What does that mean? (אַחַת, שָׁאַלְתִּי מֵאֵת-יְרוָר) there are things that I want (B'lashon Sh'ila) that I want for myself from Hashem. (אוֹתָהּ אֲבַקֵּש) I am not going to ask for my own good I am going to ask for it for the greater good. (שִׁבְתִּי בְּבֵית-יְָרוָר, כָּל-יְמֵי חַיַּי). People want a lot of things. People want new cars, people want lots of money, people want food to eat. That is She'aila. Instead of asking for yourself always try to ask for others, especially for K'vod Hashechina. Try to ask for the Kavod Hashechina. If you want to be a Talmid Chochom request that there should be more Torah in the world and that you should be Zoche to be part of that additional Torah in the world. אַחַת, שָׁאַלְתִּי מֵאֵת-יְרוָר אוֹתָהּ אֲבַקֵּש)).

The Maharal explains that the Yesod of Davening is to request for Kavod Hashechina, to request for the greater Kavod of Klal Yisrael. That is really the Yesod of all Davening.

The Nefesh Hachaim says a similar thing in his explanation of Tefilla. Where do we have the gall to Daven and to Daven for things? He explains that Kavod Yisrael is Kavod Hashechina.

So Al Kol Panim we have here both a Mussar Vort an understanding of how to Daven and a technical Vort an understanding of the word She'aila and the word Bakasha. And as is typical of these things if we take these Vertlach to other places you will find that it fits in numerous places.

Brain And Heart - Tetzaveh 5773

I was delighted to see a Vort in the Ayalas Hashachar from Rav Shteinman. In order to appreciate my delight I have to first review something that Rav Yaakov Kaminetzky writes in Emes L'yaakov on Parshas Vaeschanan on page # 479 on the Posuk 6:5 (בְּכָל-לְבָבְךָ וּבְכָל-נַפְשְׁךָ). Rav Yaakov was fond of saying that it is unusual that there is no word for the brain in Tanach. Moach in Tanach doesn't refer to the brain although it is used that way in modern Hebrew. There is no word for the brain in Torah Shebichsav.

Rav Yaakov is Mechadeish that the word Leiv (which is translated typically as heart) is actually a reference to the brain. We find very often expressions regarding the heart that have to do with wisdom (וְתֵן בְּלִבֵּנוּ לְהָבִין וּלְהַשכִּיל) that is actually a reference to the brain. This is Rav Yaakov's thought. When we say that Tefillin are Neged Haleiv Rav Yaakov explains, it means the Tefillin Shel Rosh which are by the head.

This always disturbed me because in many places the word Leiv seems to refer to the heart nevertheless there are many other places where it seems to refer to the emotions and not to the brain. It says in Shemos 4:14 (וְרָאֲךָ וְשָׂמַח בְּלִבּוֹ) that Aharon will see you and rejoice in his heart. Or the idea of Leiv Chomeid the heart has jealousy, that is not the intelligence that has jealousy it is the emotion that has jealousy. Therefore, this Rav Yaakov remains something of a mystery.

I had heard many years ago that Rav Yaakov saw to make a distinction between the word Leiv and Levav saying that Leiv could mean heart as in the idea of (בְּכָל-לְבָבְךָ וּבְכָל-נַפְשְׁךָ) to serve Hashem with all your heart means with all your intellect and all you're thought. But that is not the way that it is brought in the Sefer and apparently it was not his Maskanah. Ad Kan the Vort of Rav Yaakov.

In this week's Parsha on the Posuk in 28:3 (כָּל-חַכְמֵי-לֵב) Rav Shteinman writes independently the same Yesod. He says he believes that the word Leiv is a reference to the seat of intelligence, the brain. That the brain is referred to in Tanach as Leiv. However, he does go on to add another Nikuda which helps us with the places that seem to be contradictory, that seem to say that Leiv is the heart.

Rav Shteinman asks a Kasha. He asks how can you say that Leiv is the brain when Aharon Hakohen goes toward Moshe Rabbeinu in Parshas Shemos in Perek 4 the Posuk says in 4:14 (וְרָאֲךָ וְשָׂמַח בְּלִבּוֹ) that Aharon will see you and rejoice in his heart. Rashi says as Schar for doing this Aharon was Zoche to the Choshen Mishpat in this week's Parsha and Urim V'tumim that are placed on the heart. The Choshen is certainly not worn on the head it is worn on the chest which is the place of the heart. Therefore, says Rav Shteinman we seem to see that Leiv refers to heart.

Rav Shteinman answers the word Leiv actually means the central point. As it says in Parshas Vaeschanan 4:11 (עַד-לֵב הַשָּׁמַיִם). Or in Mishlei 30:19 as is quoted in the Mishna in Maseches Shabbos 83b (דֶּרֶךְ-אֳנִיָּה בְלֶב-יָם) that the boat travels in the midst of the ocean. So that Leiv doesn't actually refer to specifically intellect the brain or specifically to the heart the emotion. It can be used for either one because the word Leiv is a reference to the essence of the person. It is true, a human being is made essentially of two things. 1. Emotion and 2. Intellect. That is what differentiates the human being from all other animals and therefore Leiv can apply to both. Of course it refers to that Eiver, that limb that pumps blood because that too is the center of the human being. It is what provides blood to the entire body. Here Chacham Leiv means wisdom, wisdom being deposited in the Leiv.

Here we have an addendum to Rav Yaakov which makes his Havana understandable. Leiv is used to refer to the brain, Leiv is used to refer to emotions, and it is even used to refer to the Eiver which pumps blood through our body.

Dig?! - Tetzaveh 5774

Let me end with the question of the week. It has to do with Rashi (אבל מזבח העולה לא היה לו גג, אלא ממלאים חללו אדמה בכל חנייתן) at the end of the Parsha in Posuk 3. Rashi teaches us that the great Mizbaiach which stood in the Chatzeir was not made of any specific material. The form was made but wherever they went Klal Yisrael took earth and filled the inside of this great Mizbaiach giving it its form. So that wherever they travelled they would empty the earth from the Mizbaiach travel with the outside structure and when they arrived at their destination they would fill it with earth again. This is Rashi's description of the Mizbaiach.

The question is the following. In Hilchos Shabbos we have a concept of Melacha She'ain Tzricha L'gufa. A person is only Chayuv for a Melacha he does on Shabbos if he does it for the same purpose as it was done in the Mishkan. The Gemara in Maseches Shabbos 73b (17 lines from the bottom) says (החופר גומא בשבת ואינו צריך אלא לעפרה פטור עליה) if one digs a hole on Shabbos, he digs a pit and he doesn't need the pit all he needs is the earth, that is a Melacha She'ain Tzricha L'gufa and he is Patur. Why? Because it is not for the purpose of the hole. The Gemara seems to be saying that the digging was done to plant seeds, to make a hole with which to plant seeds or with which to replant a tree and that tree would give the wood for the Mishkan or some dye for the Mishkan, whatever it was. The Kasha is how can you say that, how can you say that by digging you don't need the earth and it is Melacha She'ain Tzricha L'gufa. They did need to dig for the earth. When they arrived at any destination to set up the Mishkan they had to dig for the purpose of the earth. The earth would fill the Mizbaiach. It seems to be a great Kasha and I don't have a Teretz for you now which is all just as well since my time is up for today's Shiur.