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Why would a murderer accept warning from witnesses, ensuring his own execution? The shiur develops a chiddush about aveirah goreret aveirah: ongoing sin destroys self-worth, making people increasingly self-destructive. This explains why even small improvements in behavior instantly rebuild self-esteem and protect against further transgressions.
This shiur examines a profound teaching from Parshas Re'eh about the concept of aveirah goreret aveirah (one sin leads to another) through the lens of a murderer who can actually be convicted by beit din. The Torah (תורה) describes a person who hates his neighbor, plots against him, and ultimately kills him, then flees to a city of refuge only to be brought back and executed by the blood avenger. Rashi (רש"י) explains that this progression begins with violating "lo sisnah et achicha bilvavecha" (do not hate your brother in your heart), demonstrating how a seemingly minor transgression escalates to murder. However, Rav Zweig raises a crucial question: since hatred naturally leads to murder as a matter of human psychology, how does this prove the concept of aveirah goreret aveirah?
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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 Re'eh 19:11
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