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Why does the Torah (תורה) command rest from building the Mishkan on Shabbos (שבת), even though that work is redufin bizrizus—intensely fulfilling service of God? The shiur develops that Shabbos is not cessation from burden but God's gift of menuchah—a devekus greater than even the most exalted work. Building the Mishkan would deprive us of that matanah tovah.
This shiur analyzes Parshas Ki Sisa's command regarding Shabbos (שבת) observance during the construction of the Mishkan, focusing on Rashi (רש"י)'s commentary on the opening pesukim. Rabbi Zweig begins by noting the unusual language—"vayomer Hashem (ה׳)" rather than the typical "vayidaber Hashem" used for mitzvos. He suggests that vayomer appears when Hashem is giving us a gift rather than imposing an obligation, which sets the tone for understanding Shabbos as a matanah tovah. The shiur then unpacks Rashi's enigmatic phrase "v'ata afi shivkadetich l'tzavosam al melechet haMishkan"—even though I appointed you to command them regarding the work of the Mishkan, don't make Shabbos seem cheap (al yeikar beinecha lichos es hashabos). Rabbi Zweig explores what it means that Moshe was "appointed" (shivkadetich) as general contractor of the Mishkan, beyond his role as navi. This appointment gave Moshe personal responsibility for the project's completion, including work schedules—making him the one who might think to push the workers through Shabbos. The v'ata addresses Moshe not just as conduit of prophecy but as a person with operational authority.
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Parshas Ki Sisa (Shemos 31:12-13)
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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.
