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How can giving to the Mishkan be both obligatory and voluntary? The shiur analyzes the grammatical difficulties in "v'yikchu li terumah" and explores whether it addresses collectors or donors. Rashi (רש"י)'s reading reveals that true giving occurs only when one wants to give—but this requires the prior commitment of na'aseh v'nishma to avoid self-serving motives.
Rabbi Zweig opens with a textual puzzle: Why does the command regarding Terumah say "dabir el bnei Yisrael v'yikchu li terumah" rather than the more common "dabir el bnei Yisrael v'amarta lahem"? The phrase "v'yikchu" (and they shall take) is grammatically ambiguous—does it mean "they should take" (imperative) or "they will take" (future)? And who is the subject: the collectors or the donors? If Moshe is commanding the people, the language should be direct: "kchu li terumah" (take for Me), not "v'yikchu." The shiur considers an alternative reading suggested by the Sforno: perhaps the verse is not addressing individual donors at all, but rather establishing a system of collectors. "Daber el bnei Yisrael v'yikchu li terumah"—speak to Israel and they (the appointed collectors) shall receive donations on My behalf. The phrase "mei'eis kol ish asher yidvenu libo" would then identify the donors: from every man whose heart moves him. This reading resolves the grammatical issues and explains the word "li" (for Me): God is the ultimate recipient; the collectors are merely His agents. According to this approach, the entire parsha describes the collection system, the donor pool, and the list of acceptable materials.
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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.
