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Why does the Torah (תורה) use plural "asu aron" for the Ark but singular for all other Mishkan vessels? The Ramban (רמב"ן)'s third explanation reveals a fundamental principle: every Jew must focus on the ultimate goal—not the specific vessels and their benefits, but the relationship with Hashem (ה׳) that the Aron represents. The shiur develops how this principle applies to prayer, love, and avoiding the First Temple's error of becoming enamored with the gifts while forgetting the Giver.
Rabbi Zweig analyzes a textual anomaly in Parshas Terumah: the Torah (תורה) commands the building of the Aron in plural form ("asu aron") while all other vessels use singular ("vasisa"). The Ramban (רמב"ן) offers three interpretations. The first two suggest practical participation—either donating gold or helping physically. The third interpretation, "oshiachadnu lekach" (they should intend toward this), requires deeper understanding. The shiur establishes a foundational principle from the Ramban's Sefer HaMitzvos: there is no independent mitzvah (מצוה) to construct the Mishkan vessels. Each vessel exists only as a prerequisite for its service—the Menorah for lighting, the Shulchan for showbread, the Mizbeach for sacrifices. However, building the Mishkan structure and the Aron is itself a mitzvah, because these create the hashras hashechinah (divine presence). The Aron is the primary vehicle for God's presence, so central that the Gemara (גמרא) (Brachos 47a) entertains the idea that an Aron can complete a minyan.
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Parshas Terumah
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