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Why does the Torah (תורה) emphasize beautifying mitzvos over adding more mitzvos? The shiur unpacks the phrase "zeh Keli v'anveihu" from Az Yashir, developing a yesod that beauty creates awe, not love. When something is beautified, it inspires respect and a sense of insignificance relative to it—the foundation of every relationship with Hashem (ה׳), with one's spouse, and with one's children.
Rabbi Zweig explores the profound concept of beautifying mitzvos (hiddur mitzvah (מצוה)) as the cornerstone of all relationships—with God, between spouses, and with children. The shiur opens with a textual difficulty: Aharon's marriage to Elisheva, daughter of Aminadav, is praised in the Gemara (גמרא) for producing righteous children, while Moshe's marriage to Yisro's daughter is criticized. Yet later, Elazar (Aharon's son) marries from Yisro's family and produces Pinchas. Rashi (רש"י) identifies "Putiel" as referring to Yisro, who "fattened calves for idolatry"—raising the question of why the Torah (תורה) would remind a convert of his past sins. The key insight comes from analyzing the Jewish people's first response at the Red Sea: "Zeh Keli v'anveihu"—not a promise to do more mitzvos, but to beautify them. Rabbi Zweig explains that the word "anveihu" (beautify) shares a root with "naveh" (dwelling) and connects to "hod" (majesty/power). Beauty is not primarily about love—it is about creating awe and respect. Something beautiful inspires hesitation, careful handling, a sense of one's own insignificance. The Mesilas Yesharim says beautifying mitzvos stems from yirah (awe), not ahava (love), though Rabbeinu Bachya says it shows love. Rabbi Zweig resolves this: beauty creates awe, which is the prerequisite for genuine love. Without respect, giving becomes taking.
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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 Vaeira (Shemos 6:23, 6:25); Parshas Beshalach (Shemos 15:2); Bereishis 4:3-5
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