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Why did Hashem (ה׳) command building the Mishkan, and why ask for donations before explaining the project? The shiur explores the Rambam (רמב"ם)-Ramban (רמב"ן) machloket about whether the Mishkan's purpose is creating a place for avodah versus establishing Hashem's dwelling. This reveals that the Mishkan addresses the dangerous possibility that complete immersion in Torah (תורה) could lead to feeling independent from Hashem rather than closer to Him.
This shiur provides a comprehensive examination of Parashas Terumah, focusing on the fundamental question of why Hashem (ה׳) commanded the building of a Mishkan. The speaker begins by analyzing the textual difficulties in the opening verses, including the unusual language of "mei-eis kol ish" and the apparent reversal of priorities - asking for donations before explaining the project's purpose. The discussion delves into a fundamental machloket between the Rambam (רמב"ם) and Ramban (רמב"ן) regarding the essence of building a Beis Hamikdash. According to the Rambam, the mitzvah (מצוה) is to create a place for avodah (divine service), which explains why he includes all the service vessels (menorah, shulchan, mizbeach) but excludes the Aron and kapores, which don't perform active service. The Ramban disagrees, arguing that the mitzvah is specifically to create a dwelling place for Hashem's presence (Hashraas HaShechinah), making the Aron and kapores central since they facilitate divine communication.
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Why was the Mishkan commanded after Na'aseh V'Nishma, and why are its vessels fundamentally wood rather than gold? Wood represents humanity's capacity to resist divine will - our greatest gift and danger. Na'aseh V'Nishma means choosing to let God's will become compelling while retaining the ability to resist, creating human space worthy of divine presence.
Why does the Midrash connect Pharaoh's expulsion of the Jews to the mitzvah of shiluach hakan? The shiur develops a chiddush that Pharaoh's sin wasn't only drowning the children, but the insensitivity of expelling the parents afterward. The deeper analysis reveals that Pharaoh may have valued the Jews greatly and wanted to control them—making his expulsion an act of tremendous cruelty, not liberation.
Why does Moshe respond to the splitting of the sea with shirah rather than praise or thanksgiving? Rashi's use of "al libo" reveals that shirah is an emotional expression—a response of love to love. When Hashem shows personal care, the only adequate response is "I love You too," not mere gratitude or praise, and this principle applies to all relationships.
Parshas Terumah, Shemos 25:1-8
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Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
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How can the infinite God dwell in a physical Mishkan? The shiur develops a yesod from the Rambam 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.
