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Why does the Mishkan restrict sacrifices to one location when they could previously be brought anywhere? The shiur develops the principle that the Mishkan transforms korbanot from gifts we give God into recognition that everything is His. This yichud creates two distinct functions: enabling elevated divine service and unifying the Jewish people under God's presence.
Rabbi Zweig opens with a challenging Midrash connecting "v'yikchu li terumah" to Shema Yisrael and na'aseh v'nishma, questioning why these concepts precipitate the command to build the Mishkan. He also examines the unusual language of "li" (for Me/from Me) and "lishmi" (for My name), which Rashi (רש"י) and Targum interpret differently than the typical meaning of ownership. The shiur presents a fundamental contradiction in the Rambam (רמב"ם) regarding the source for building the Beis Hamikdash. In Hilchos Beis Habechirah, the Rambam cites "v'asu li mikdash" from Parshas Terumah, while in Hilchos Melachim he cites "l'shichno sidreshu u'vasa shama" from Parshas Re'eh. The Ramban (רמב"ן) challenges the Rambam's position that the mitzvah (מצוה) of building the Mikdash includes constructing the vessels (menorah, shulchan, etc.), arguing these should be subsumed under the service obligations requiring them. Additionally, the Ramban questions why the Rambam excludes the Aron from the mitzvah of building the Mikdash.
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Shemos 25:8 (Parshas Terumah) - V'asu li mikdash v'shachanti b'socham; Devarim 12:5 (Parshas Re'eh) - L'shichno sidreshu u'vasa shama
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