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Why does Parshas Tetzaveh contain elements seemingly belonging in Terumah (the golden altar, menorah oil, Korban Tamid)? The shiur develops a fundamental yesod: Terumah represents divine presence from Hashem (ה׳)'s perspective, while Tetzaveh represents the perfect man—one in constant growth and kapara. The Kohen Gadol embodies this dynamic perfection, making him literally part of the Mishkan structure itself.
Rabbi Zweig addresses the apparent organizational confusion between Parshas Terumah and Tetzaveh. Various elements seem misplaced: the Mizbeach Hazahav (golden incense altar) appears in Tetzaveh rather than with the other vessels in Terumah; the oil for the menorah is discussed in Tetzaveh despite the menorah's architectural description appearing in Terumah; the Korban Tamid appears here rather than in Sefer Vayikra with other sacrifices; and the seven days of inauguration (Shivas Yemei Miluim) are detailed here despite fuller treatment in Parshas Tzav. Additionally, several halachic questions arise: Why does the Torah (תורה) specify that Aharon (the Kohen Gadol) should light the menorah when even a non-Kohen may do so according to the Rambam (רמב"ם)? Why is Tetzaveh the one parsha after Moshe's birth where his name doesn't appear? The shiur begins by examining the Ramban (רמב"ן)'s question on Rashi (רש"י) regarding "Avnei Miluim" (the stones for the Choshen). Rashi explains these are stones that "fill the holes" in the breastplate, while the Ramban objects that this doesn't describe the stones themselves but merely their function. The Ramban suggests it means "complete stones" that cannot be cut down from larger stones. This question becomes the gateway to understanding the entire structure of Tetzaveh.
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Parshas Tetzaveh
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