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How can Hashem (ה׳), who is infinite and contains the entire universe, dwell in the Mishkan? The shiur develops a fundamental distinction between two levels of tzimtzum—one creating space for our existence, the other bringing Hashem's Name (Yud-Kei-Vav-Kei) into the world to enable direct relationship. This explains why the Mishkan is predicated on na'aseh v'nishma and why korbanos are brought to Hashem specifically.
Rabbi Zweig opens with a fascinating Midrash presenting a dispute about the klal gadol ba'Torah (תורה)—the most fundamental axiom of Torah. Ben Zoma says it is Shema Yisrael; Ben Nanas says it is "V'ahavta l'rei'acha kamocha"; Shimon ben Pazi says it is the korban tamid ("es hakeves echad ta'aseh baboker"). An anonymous authority rules halacha (הלכה) k'Shimon ben Pazi, citing as proof the pasuk in Parshas Terumah: "K'chol asher ani mar'eh oscha es tavnis hamishkan v'es tavnis kol keilav v'chein ta'asu." The difficulty is glaring: how does this pasuk—which refers to the blueprints of the Mishkan—prove that the korban tamid is the klal gadol ba'Torah? The shiur then presents a second Midrash (Yalkut Shimoni on Parshas Terumah) describing three things that caused Moshe Rabbeinu to fall backwards in astonishment. First, when Hashem (ה׳) commanded "Asu li mikdash," Moshe protested: the heavens and the heavens of heavens cannot contain You—how can You enter a physical structure? Second, when Hashem said "korbani lachmi," Moshe objected: all the animals and trees in the world would not suffice as a fitting offering—how can one sheep be Your meal? Third, concerning the machatzis hashekel as pidyon nefesh, Moshe asked: how can money redeem a soul? In all three cases, Hashem's answer is cryptic: "Lo k'shem she'atah sover—it is not as you think, Moshe." But no clear explanation is given. What was Moshe's mistake, and what is the answer?
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Parshas Terumah, Shemos 25:8-9
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Why does Rashi describe the Mishkan as "collateral" for Jewish sins? Rabbi Zweig develops the concept that God limited His own collection rights—accepting only the Mishkan's destruction rather than the nation's annihilation. This reflects the relationship of a father who reduces his own claims to ensure his children's survival.
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.
