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Why does the Torah (תורה) repeat the Mishkan's construction three times, and why does Moshe rather than Betzalel perform the final assembly? Betzalel's role was asiyas hakeilim - crafting individual vessels - while Moshe's hakamas haMishkan was an act of yetzirah, creating the harmonious relationships that transform separate keilim into a functioning sanctuary. This represents the partnership between Hashem (ה׳)'s direct creation and Klal Yisrael's contribution of establishing shalom.
This shiur presents a revolutionary understanding of Hakamas HaMishkan (the erection of the Mishkan) as found in Parshat Pekudei. Rather than viewing it as a simple technical assembly of pre-made components, the Rav demonstrates that it was a profound act of yetzirah (creation) comparable to the six days of creation. The shiur begins by addressing several textual difficulties: Why does the Torah (תורה) repeat the Mishkan's construction three times (Parshat Terumah for instructions, Vayakhel for construction, and Pekudei for erection)? Why are the service activities (like lighting the Menorah and placing the lechem hapanim) mentioned in Pekudei when according to the Ramban (רמב"ן) they didn't occur until the eighth day after the anointing oil was applied?
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Why does Moshe give an accounting to the people rather than to Hashem? The shiur develops a chiddush that Pekudei transforms the Mishkan from Hashem's building into the Jewish people's gift to Him. Moshe's accountability to six hundred thousand owners demonstrates their ownership, making the Mishkan both a testimony of forgiveness and vulnerable to destruction as their security deposit.
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.
Parshat Pekudei, Shemot 40:1-38
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Why does the Gemara say the righteous people's actions surpass God's creation of heaven and earth? The shiur develops that the Mishkan had dual holiness - God's descending presence and internal kedushah from Jewish spiritual investment in its construction. Moshe's blessing made the structurally impossible Mishkan stand through divine partnership, showing how human handiwork creates holiness that transcends natural limitations.
