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Why did the Mishkan command follow specifically after Naaseh V'Nishma, and why is the entire structure made of wood rather than gold? The shiur develops that wood represents man's independence—his ability to resist Hashem (ה׳)'s will, rooted in the earth's resistance at creation. Naaseh V'Nishma means choosing to be compelled by Hashem's desire despite having the power to resist, transforming man's space into a place where Hashem can dwell.
The shiur opens with a series of profound questions linking Parshas Mishpatim and Terumah. The Tana D'Bei Eliyahu states that when Klal Yisrael said Naaseh V'Nishma, Hashem (ה׳) commanded them to build the Mishkan. Why is the making of the Mishkan specifically a consequence of Naaseh V'Nishma, rather than merely of Kabbalas HaTorah? Additionally, why is Naaseh V'Nishma the trigger when Klal Yisrael had already committed to Torah (תורה) earlier with "Kol asher diber Hashem naaseh"? The Gemara (גמרא) teaches that a talmid chacham's inside must match his outside, derived from the Aron being gold inside and outside. Yet the Aron is fundamentally a wooden vessel (atzei shitim), merely covered with gold. The dimensions refer to the wood, not the gold. What does it mean that a talmid chacham's tocho k'baro when the essence of the Aron is wood, not gold? Ibn Ezra questions why the Aron wasn't made entirely of gold, and why wood was needed at all.
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Parshas Terumah
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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.
