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What does it mean that we are God's "mother"? The Midrash teaches that by building the Mishkan, Israel created a physical presence for Hashem (ה׳) in the world—this is Bereishis Bara Elokim. The Mishkan embodies shalom: true harmony where physical and spiritual coexist, where the entire nation feels complete and connected to the Divine.
Rabbi Zweig opens by exploring the connection between Shabbos (שבת) and the Mishkan, noting that Chazal emphasize their interrelationship throughout the laws. He then turns to a puzzling Rashi (רש"י) in Parshas Pekudei that calls the Mishkan a "mashkan" (security deposit) taken by Hashem (ה׳) when He destroyed the two Temples. The difficulty: if Hashem destroyed the building, how is that taking security from us? A security deposit is held, not destroyed. Furthermore, Rashi also says "Mishkan Eidus" (testimony) indicates that Hashem forgave the sin of the Golden Calf—yet this seems contradictory. Is the Mishkan evidence of forgiveness or a warning of future loss? The shiur introduces a radical Midrash at the end of Shemos Rabbah: the verse "Go out, daughters of Zion, and gaze upon King Shlomo with the crown his mother made for him" refers not to Bathsheba but to Israel as Hashem's "mother." Hashem first called us His daughter, then His sister, then His mother—progressively elevating the relationship. The crown we made is the Mishkan. Rabbi Zweig asks: what does it mean that we are God's mother? How can we create Him when He created us?
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Parshas Vayakhel
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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.
