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Why does the Torah (תורה) emphasize "v'yikchu li terumah"—that we should *take* for Hashem (ה׳)? The Midrash contrasts Torah with worldly wisdom: when one person teaches another physics or medicine, the teacher loses uniqueness and rivalry results. Torah is different—each person's bittul to Torah creates a unique mehalech and personality, so no two talmidim are identical even when taught by the same rebbe. The Mishkan required individual donations because Hashem honored each Jew's unique kochos, and that individual connection is the foundation of mesorah.
Rabbi Zweig opens with a Midrash on Parshas Terumah that presents two parables. The first involves two merchants exchanging goods—one with spices, one with pepper. After the exchange, each loses what they originally had. The second parable tells of a scholar on a ship who, when asked where his wares are, responds that his wares are superior. Pirates plunder the merchants, but when they arrive in a new city, the scholar sits down and teaches, receiving honor and sustenance, while the merchants are left destitute. The Midrash links this to the pasuk "v'yikchu li terumah"—"and they shall take for Me an offering." The question arises: what does this Midrash have to do with the building of the Mishkan? Furthermore, why does the Midrash specifically compare Torah (תורה) to merchandise rather than to professions or trades? A doctor, physicist, or mathematician also retains their knowledge even after teaching it to others—pirates cannot steal a medical degree. The comparison seems superficial.
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Parshas Terumah (Shemos 25:1-27:19)
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Why did the materials for the Mishkan equal exactly what was needed with no waste, despite the principle that blessing doesn't rest on counted items? The shiur explains that Moshe's complete faithfulness—working solely for Hashem's agenda—transformed counting from an act of personal ownership into one that strengthened divine connection, thereby increasing blessings. Korach's self-interest inverted this principle, costing him everything.
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.
