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Why does the Torah (תורה) use "v'yikchu li terumah" (they shall take for Me) instead of "v'yitnu" (they shall give)? The shiur argues that giving to the Mishkan is not sacrifice but taking—an investment in ourselves. Hashem (ה׳) created mitzvos not because He needs them, but to allow us to earn His kindness and avoid the embarrassment of receiving charity. Bris milah follows the same principle: the celebration reflects that circumcision benefits the child, not that we're sacrificing him.
This shiur explores a fundamental yesod in Jewish theology: that avodas Hashem (ה׳) (service of God) is not about sacrifice or giving up, but about receiving and becoming. Rabbi Zweig begins with a perplexing Midrash that asks when a child is circumcised, answers "on the eighth day, just as Yitzchok Avinu was circumcised," and then lists parallel actions—Hashem gave us food in the desert, we bring the Korban Tamid; He washed us, we make a kiyor; He anointed us with oil, we make shemen hamishcha, and so on. What does this list have to do with the original question about the age of circumcision? The key to understanding this Midrash lies in Parshas Terumah's opening verse: "Daber el Bnei Yisrael v'yikchu li terumah" (Speak to the Children of Israel and they shall *take* for Me an offering). The language is grammatically jarring—who are the "takers"? Hashem is speaking only to Moshe, not to collectors. The Torah (תורה) should have said "v'yitnu" (they shall give). Rabbi Zweig explains that the Torah is teaching a profound truth: when we give to the Mishkan, we are not giving away but *taking*—we are the recipients. Just as spending money on yourself (buying a boat or food) doesn't feel like giving away money but like acquiring something, so too our contributions to the Mishkan are acquisitions, not donations.
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Parshas Tetzaveh and Terumah; Midrash on Bris Milah
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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.
