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Why does the Torah (תורה) use the plural "v'yikchu" (they should take) when commanding the building of the Mishkan, and why does it say "take" rather than "give"? The shiur develops a profound yesod: Torah contains multiple truths, each person's understanding being equally valid. Just as competent poskim can reach different halachic conclusions that are both "true" for their followers, each Jew has an individual relationship with Hashem (ה׳) and a unique path in Torah.
Rabbi Zweig opens with a textual analysis of the opening of Parshas Terumah, examining the phrase "Vayidaber Hashem (ה׳) El Moshe Lemor" and its chronological placement. He discusses whether this command was given before or after the sin of the Golden Calf, noting that the Torah (תורה)'s last statement before this was that Moshe was on the mountain for forty days and forty nights. This chronological question has significant implications—if the command follows directly after Moshe's ascent, it would be before the Chet HaEgel; if it follows after the forty days, it would be afterward. Rabbi Zweig notes that Rashi (רש"י) in Ki Sisa indicates this command was after the sin of the Golden Calf. The shiur then focuses on the unusual language of "v'yikchu li terumah"—"they should take for Me a donation." Rashi explains that terumah means "hafrasha" (separation), which suggests a two-step process: first the person must separate the item, and then there is an act of taking. This creates an awkward reading where the person seems to be both the donor and the collector. Rabbi Zweig asks why the Torah doesn't simply say "give" instead of this double language of separating and taking.
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Parshas Terumah, Shemos 25:1-2
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Why did the brothers hate Yosef when he received the kutonet pasim, yet strangers saw him as special? The kutonet represented Yaakov's recognition of Yosef's leadership ability—his power to uplift and unify. The brothers' jealousy blinded them; the Torah omits his name when they see him (just "oto"), but strangers always saw "Yosef." True chein comes from seeing others clearly, without the bias of our own needs.
Why did the materials for the Mishkan equal exactly what was needed with no waste, despite the principle that blessing doesn't rest on counted items? The shiur explains that Moshe's complete faithfulness—working solely for Hashem's agenda—transformed counting from an act of personal ownership into one that strengthened divine connection, thereby increasing blessings. Korach's self-interest inverted this principle, costing him everything.
Why does Rashi describe the Mishkan as "collateral" for Jewish sins? Rabbi Zweig develops the concept that God limited His own collection rights—accepting only the Mishkan's destruction rather than the nation's annihilation. This reflects the relationship of a father who reduces his own claims to ensure his children's survival.
Why does the Torah give a detailed accounting of silver and copper but not gold in Parshas Pekudei? The three metals represent three types of givers: those who give selflessly (gold), those seeking a two-way benefit (silver), and those buying honor (copper). The Midrash's three groups suspecting or praising Moshe reveal more about themselves than about Moshe—we judge others by our own standards.
