No community start suggestion yet.
Why did Moshe's striking the rock instead of speaking to it warrant exclusion from Eretz Yisrael? The shiur distinguishes between two levels of miracles: programmed natural responses versus nature actively responding to Jewish needs. Speaking would have revealed the higher reality where creation serves Am Yisrael willingly, preparing them for Eretz Yisrael's animated relationship with its people.
This shiur explores the complex narrative of Mei Merivah (Waters of Strife) where Moshe Rabbeinu was commanded to speak to the rock but instead struck it, leading to his exclusion from entering Eretz Yisrael. The analysis begins with several difficulties in the text: why was Moshe told to take his staff if he was only meant to speak, why does the song praise the well as being 'dug by nobles' (Moshe and Aharon) when it was in Miriam's merit for forty years, and why is the punishment specifically exclusion from the Land rather than death. The key insight comes through the Rambam (רמב"ם)'s explanation in Pirkei Avos about two types of miracles. Most miracles were programmed into nature during the six days of creation - like the splitting of the Red Sea being programmed into water when it was created. However, ten special things were created on Erev Shabbos (שבת) bein hashemashot (Friday twilight), including the well's mouth and Bilaam's donkey. These represent a higher level of miracle where the objects themselves have a miraculous existence, not bound by natural limitations.
Looking for the full summary?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Parshas Chukas 20:1-13
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!
Dedicate a Shiur in Parsha
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 does Rashi say Bilaam 'exchanged professions' with Israel, taking their power of speech while they used the sword? Prayer is the inherited profession of the Jewish people - our ability to access the divine breath within us so God hears His own voice when we pray. Prophecy serves as our apprenticeship in this inherited talent, teaching us to communicate as God's children.
How could Bilam achieve Moshe-level prophecy while being morally corrupt? Unlike other prophets who accessed divine knowledge through relationship with Hashem, Bilam achieved prophecy through total self-centeredness and connection to physicality, understanding divine knowledge through complete self-awareness as one created b'tzelem Elokim. His brachos to Israel were calculated attempts at destruction through material abundance without spiritual preparation.
Why was Moshe's punishment so severe for hitting rather than speaking to the rock when both produced water? Speaking would have transformed the rock into a living entity responding to Jewish needs, teaching that Eretz Yisrael itself is animated and responsive to Am Yisrael. Moshe's failure cost the nation this crucial lesson about their unique relationship with the land.
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.
