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How can the infinite God dwell in a physical Mishkan? The shiur develops a yesod from the Rambam (רמב"ם) about two levels of tzimtzum: God contracts creation into existence, then contracts His very essence into His name. The Mishkan houses God's name, not His infinite presence, enabling genuine relationship through the second tzimtzum.
This shiur presents a comprehensive analysis of several interconnected sources that reveal the deepest purpose of the Mishkan and Torah (תורה) itself. The lecture begins with a fascinating Midrash presenting three opinions on the klal gadol baTorah (fundamental principle of the Torah): Ben Zoma says it's Shema Yisrael, Ben Nanas argues for Ve'ahavta lerei'acha kamocha, while Shimon ben Pazi maintains it's the daily Tamid offering. An anonymous sage rules like Shimon ben Pazi, citing a seemingly unrelated verse about the Mishkan's construction. The Rav then examines another striking Midrash where Moshe Rabbeinu is astounded by three Divine commands: building a Mishkan for God's presence, accepting animal sacrifices as God's "meal," and allowing monetary redemption through the half-shekel. Moshe's questions seem unanswerable - how can the infinite God be contained in a physical structure, be satisfied with simple offerings, or accept monetary atonement? God's response appears to dismiss Moshe's concerns without explanation.
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Midrash references and Rambam Moreh Nevuchim
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What is the fundamental nature of bigdei kehuna - are they a uniform for service or an investiture of honor? The shiur develops a machlokes between the Ramban (who sees them as technical work requirements) and the Rambam (who views them as decorations that transform the kohen's status). This dispute explains their different readings of mechusar begadim and reflects the conceptual divide between Parshas Terumah and Tetzaveh.
