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Why does the Torah (תורה) describe building the Mishkan in two contradictory sequences—vessels first or structure first? The shiur develops that the Mishkan has two distinct functions: as an Ohel (place of service/avodah) and as an Ohel Moed (meeting place for connection with Hashem (ה׳)). The paroches either divides two rooms or merely covers the Aron, depending on whether we're focused on serving Him or being in His presence—with profound implications for understanding Yom Kippur.
Rabbi Zweig opens by highlighting a fundamental contradiction in how the Torah (תורה) describes the construction of the Mishkan. The Gemara (גמרא) in Brachos records that Moshe told Betzalel to make the vessels first and then the structure, but Betzalel responded that one should first build the house and then place items inside. Tosafos (תוספות) notes that both instructions actually came from Hashem (ה׳)—in Parshas Terumah the vessels (Aron, Shulchan, Menorah) are described before the structure, while in Parshas Ki Sisa the structure (Ohel Moed) is described before the vessels. This raises the question: Why would Hashem give two contradictory sets of instructions? The shiur then presents several additional puzzling sources. The Rambam (רמב"ם) in Hilchos Beis HaBechira cites "Va'asu li mikdash v'shachanti b'socho" as the mitzvah (מצוה) to build the Mishkan, yet in Hilchos Melachim he cites "V'shichno sidreshu u'vasa shama" as the source. How can there be two different pesukim for the same mitzvah? Additionally, various Rishonim (Ibn Ezra, Rashbam, Rabbeinu Bachaye) seem to suggest that the Kohen Gadol wore the eight garments when entering the Holy of Holies on Yom Kippur, yet we know he only wore four linen garments there. The Midrash discusses the protective function of the bells and stones even in the Holy of Holies, which seems factually incorrect.
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Shemos 39-40 (Parshas Vayakhel), Shemos 25-26 (Parshas Terumah), Shemos 31 (Parshas Ki Sisa)
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