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Why does the Torah (תורה) interrupt the construction of the Mishkan to detail the Korban Tamid? The shiur develops the principle that the daily offering establishes the entire framework for our relationship with Hashem (ה׳): we are willing to give everything, yet understand that even giving everything means nothing to Him—therefore a token suffices. This transforms the Mishkan from tokenism into genuine relationship.
Rabbi Zweig begins with a striking Midrash: three pesukim compete for the title of "klal gadol baTorah" (the fundamental principle of Torah (תורה)). Shema Yisrael represents unity of God; ve'ahavta lereiacha kamocha represents interpersonal relationships; but what makes the instruction about the Korban Tamid—one sheep in the morning, one in the afternoon—a foundational principle? This question drives the entire shiur. The central difficulty is both textual and conceptual. Textually, why does Parshas Tetzaveh interrupt the detailed construction of the Mishkan to discuss the Korban Tamid? All other Temple services appear in Vayikra and Bamidbar, not in the parshiyos describing the Mishkan's construction (Terumah, Tetzaveh, Vayakhel, Pekudei). Furthermore, the Torah provides extensive detail about the Korban Tamid here and then repeats it in Parshas Pinchas—why this unique treatment?
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Parshas Tetzaveh - Korban Tamid
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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.
