No community start suggestion yet.
How can Rashi (רש"י) say "parshah zu yafah b'drash" without violating the prohibition against praising one teaching over another? The shiur argues that Rashi praises the brilliance of the teacher's perspective, not the Torah (תורה) content itself. This distinction teaches that preventing machlokes requires appreciating others' unique viewpoints rather than insisting everyone think like us.
This shiur examines Rashi (רש"י)'s cryptic comment "parshah zu yafah b'drash" (this portion is beautiful in the Midrash) on Parshas Korach and addresses the Taz's challenge about why this doesn't violate the prohibition against saying one teaching is good while implying another is not. Rabbi Zweig discusses various traditional approaches, including the Taz's suggestion that Rashi means there's only drash here, not pshat, and the Maharsha's stricter position. However, he proposes a novel interpretation: "parshah zu yafah b'drash" refers not to judging the content of Torah (תורה) teachings, but to appreciating the brilliance and perspective of the person delivering the drash. When we say a teaching is "yafah," we're praising the teacher's ability to see new insights in Torah, not making value judgments about the Torah itself. This distinction resolves the halachic problem while teaching a crucial life lesson. The shiur then applies this principle broadly to interpersonal relationships. Rabbi Zweig argues that the foundation of shalom (peace) and avoiding machlokes lies in our ability to appreciate and validate other people's perspectives, even when they differ from our own. He provides various examples, from community dynamics with difficult but valuable individuals, to appreciating different Torah approaches like Chassidish interpretations, to marriage relationships where spouses have fundamentally different perspectives. The key insight is that everyone contributes something valuable through their unique perspective, and recognizing this prevents the destructive disputes that plagued Korach's rebellion. The shiur emphasizes that building healthy communities, families, and friendships requires moving beyond insisting others think like us, and instead learning to value what each person's perspective contributes to the whole. This appreciation of diverse viewpoints, modeled by Rashi's comment, becomes the antidote to machlokes and the pathway to genuine relationships.
Dedicate a Shiur
L'ilui nishmas a loved one. In honor of a simcha or yahrzeit. As a zechus for a refuah sheleimah. Your dedication helps carry Rabbi Zweig's Torah to learners around the world.
Up Next in this Series
Why do the nations mock Parah Adumah as illogical when other mysterious mitzvos only prompt questions? The shiur develops the insight that this mitzvah was given 'beneshika' - with a divine kiss - because it teaches ultimate intimacy: Hashem loves us even when performing His will renders us tamei, transcending all superficial spiritual barriers.
Why did the Egyptians pursue the Jews so recklessly after the Exodus, despite having just lost their firstborns? Rabbi Zweig examines how the Egyptians gave more than was asked—turning a transaction into an emotional investment that created unrealistic expectations. When the Jews didn't return, the Egyptians felt betrayed and became self-destructive. This dynamic illuminates how advancing relationships requires conscious investment, not self-delusion about what already exists.
Why does the Torah say Leah was "hated" when the previous verse says Yaakov loved her? The shiur traces the fundamental tension in marriage back to Gan Eden: men naturally treat wives as extensions of themselves (Adam calling her "isha," not giving her a name), while women can respond with destructive retaliation (Chava giving Adam the fruit). Lasting shalom bayis requires admitting these capacities and taking responsibility.
Parshas Korach - Rashi's commentary
Looking for the full transcript?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
How could God be angry at Bilaam for going when He had just given permission? Bilaam's behavior reveals his true motivation: he slept well (hatred seeks escape through sleep) then saddled his own donkey (hatred corrupts proper conduct). Love energizes and prevents sleep, while hatred causes pain that makes people seek escape through sleep and destruction.
