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Why did the Nesiim, who offered the most valuable gifts for the Mishkan—the precious stones—bring them last and receive criticism for their delay? The shiur distinguishes between etzev (work-as-effort) and melacha (work-as-accomplishment), showing that true fulfillment comes only when work yields meaningful results. The Nesiim's windfall stones, not earned through labor, couldn't generate the enthusiasm that comes when donations transform one's efforts into melacha.
Rabbi Zweig opens by highlighting a puzzling sequence in Parshas Terumah: the Torah (תורה) lists donations to the Mishkan beginning with gold and silver, descending to wool and skins, then concluding with the most expensive gifts—the precious stones (Avnei Shoham and Avnei Malu'im) brought by the Nesiim (princes of Israel). Why would the Torah end with the most valuable items rather than lead with them? Moreover, Chazal criticize the Nesiim for bringing their gifts last and for being "lazy," even though they were willing to deficit-fund any shortfall. How can we understand that the same people who pledged the most generous support were the last to contribute? To answer this, Rabbi Zweig turns to Parshas Mishpatim (Shemos 21:37), where the Torah prescribes different restitution for theft depending on the animal stolen: five times the value for an ox but only four times for a sheep. Rashi (רש"י), citing Rabbi Meir, explains that the additional payment for an ox reflects the "power of work"—the ox performs labor, and the thief has deprived the owner not only of the animal's value but of its productive capacity. Rabbi Zweig asks: isn't the work factor already built into the ox's market value? Why the extra payment?
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Parshas Terumah; Shemos 21:37 (Mishpatim); Bereishis 3:16
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