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Why does the Rambam (רמב"ם) cite two different pesukim for the mitzvah (מצוה) of building the Beis Hamikdash? The shiur develops that the Beis Hamikdash has two distinct dimensions: a place to serve Hashem (ה׳) through avodah, and a home where His children feel comfortable visiting their Father. The three regalim express this second aspect of coming to visit our Father.
The shiur addresses a fundamental question about the mitzvah (מצוה) of building the Beis Hamikdash: why does the Rambam (רמב"ם) cite different pesukim in different places for the same mitzvah? In Hilchos Melachim, he brings the pasuk from Re'eh (12:5) "lashichno tidreshu u'vasa shamah," while in Hilchos Beis Habechirah, he cites the pasuk from Terumah "v'asu li mikdash v'shachanti b'socham." The meforshim, including the Lechem Mishneh and Kesef Mishneh, are troubled by this apparent contradiction. Rabbi Zweig rejects the standard answer that one pasuk refers to the Mishkan and the other to the Beis Hamikdash, noting that in Hilchos Beis Habechirah, the Rambam traces the entire history from the Mishkan through all its iterations to the final Bayis in Yerushalayim, suggesting he's not making such a distinction.
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Re'eh 12:5
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Why didn't Noach daven for his generation while Avrohom advocated for Sedom? Noach viewed each person as an independent island responsible only for their own teshuvah. Avrohom understood that all humanity is interconnected through shared perspective and values, making prayer for others both possible and necessary.
