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Why did Moshe and Bnei Yisrael respond to the splitting of the sea with *shira* — song — rather than simple thanks or praise? Rashi (רש"י)'s phrase "oz yashir" signals a deliberate choice: *shira* means connection, like a chain linking two parties, not merely expressing gratitude. The miracle of the horse and rider bound together (sus v'rochvo) modeled the ultimate relationship — Israel riding with Hashem (ה׳) as the driver — and only that bond could sustain the nation against Amalek.
Rabbi Zweig opens with Rashi (רש"י)'s question on "oz yashir Moshe u'Bnei Yisrael" (Beshalach 15:1). Rashi explains that "oz" ("then") means that when Moshe saw the miracle, "alah b'libo" — it arose in his heart to sing in the future. This implies Moshe Rabbeinu first *thought* about the appropriate response before acting. Why does the Torah (תורה) emphasize this deliberation? What required a decision? The shiur then asks: what does *shira* — song — mean? The word appears in many contexts: Torah is called a shira (Devarim 31:19), Leah named Yehuda after the concept of thanks (hoda'ah), yet shira seems distinct from simple thanks or praise. Rabbi Zweig proposes that *shira* in Hebrew shares a root with *sharsherah* (chain). A chain connects two entities. Shira is not "I'm in my world thanking you in your world" — it is "I am connected to you." This stands in contrast to *zimra* (also "song"), which shares a root with *zamir* (pruning). Zimra is internal growth, elevating one's own feelings — singing in the shower, so to speak. Shira, by contrast, is relational: the song itself expresses and effects connection between lover and beloved.
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Parshas Beshalach 15:1
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Why did the brothers hate Yosef when he received the kutonet pasim, yet strangers saw him as special? The kutonet represented Yaakov's recognition of Yosef's leadership ability—his power to uplift and unify. The brothers' jealousy blinded them; the Torah omits his name when they see him (just "oto"), but strangers always saw "Yosef." True chein comes from seeing others clearly, without the bias of our own needs.
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.
