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Why do pivotal moments of divine closeness involve seemingly forbidden actions that receive special dispensation? The shiur develops a yesod about two types of volunteerism: self-serving acts versus post-unity volunteerism where both parties' interests merge. The Mishkan dedication teaches that the highest avodah transcends obligation to reach genuine desire that naturally serves both human and divine welfare.
This shiur presents a profound analysis of the dedication of the Mishkan and its deeper meaning regarding divine-human relationships. The Rav begins by noting a pattern throughout Jewish history - from Matan Torah (תורה) to the dedication of both Temples - where significant moments of closeness with Hashem (ה׳) are accompanied by actions that would normally be forbidden but receive special dispensation. At Har Sinai, the elders ate, drank and gazed inappropriately; during the Mishkan dedication, the Nesi'im brought individual ketores offerings normally prohibited; at the Temple dedication, they celebrated and ate on Yom Kippur. The central thesis explores the Talmudic question of whether mitzvah (מצוה) v'oseh (commanded action) or ein mitzvah v'oseh (voluntary action) represents superior divine service. While the Gemara (גמרא) concludes that commanded action is generally superior, this creates a paradox since a chassid (pious person) who goes beyond requirements is considered greater than a mere tzaddik (righteous person).
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Why does the Midrash connect Pharaoh's expulsion of the Jews to the mitzvah of shiluach hakan? The shiur develops a chiddush that Pharaoh's sin wasn't only drowning the children, but the insensitivity of expelling the parents afterward. The deeper analysis reveals that Pharaoh may have valued the Jews greatly and wanted to control them—making his expulsion an act of tremendous cruelty, not liberation.
Why does Moshe respond to the splitting of the sea with shirah rather than praise or thanksgiving? Rashi's use of "al libo" reveals that shirah is an emotional expression—a response of love to love. When Hashem shows personal care, the only adequate response is "I love You too," not mere gratitude or praise, and this principle applies to all relationships.
Parshas Naso - Chanukah HaMishkan
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