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Why does the Torah (תורה) omit an accounting for the gold in the Mishkan while detailing silver and copper? The shiur develops the Midrash's teaching that zahav, kesef, and nechoshes represent three types of givers—and each judged Moshe Rabbeinu according to their own character. An ehrliche person doesn't suspect others of dishonesty; those who do are projecting their own limitations.
Rabbi Zweig begins with a question from Rav Saadia Gaon, cited by Ibn Ezra: the Torah (תורה) gives a detailed accounting of the silver and copper used in the Mishkan but omits an accounting for the gold. The Ramban (רמב"ן) suggests it was difficult to measure the gold coverings precisely, while Rav Saadia Gaon implies it was obvious how the gold was used and thus no accounting was necessary. This raises a fundamental question: if Moshe is providing transparency, why leave out gold? The shiur then turns to a Midrash Tanchuma that describes Moshe overhearing three different reactions from the Jewish people. Some praised him as righteous and trustworthy; others accused him of enriching himself at their expense ("Look how thick his neck is—he must be eating our donations"); a third group defended him, saying it's reasonable for someone managing the Mishkan to be compensated. Moshe responded by resolving to give a full accounting when the work was completed. The question is: where in the text does the Midrash see these three attitudes? How does Chazal know what people said 4,000 years ago?
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Parshas Vayakhel (Shemos 38:24)
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