Why does the Midrash label as wicked those who raise their hand to strike, borrow without repaying, disrespect elders, or create disputes when no explicit sin occurs? The shiur explains that these behaviors betray trust and sever human relationships essential for survival. True wickedness sometimes lies in destroying the interconnection and community bonds people need to flourish.
Rabbi Zweig analyzes a Midrash from Parshas Korach that identifies four categories of people called wicked: one who raises his hand to strike (even without hitting), one who borrows and doesn't repay, one who shows disrespect to elders, and one involved in machlokes (disputes). The fundamental question explored is why these four are specifically labeled as wicked when the Talmud (תלמוד) already teaches that anyone who commits a sin is considered wicked. The answer lies in understanding a Talmudic concept from Kiddushin 40b about different types of tzadikim and reshaim. The Gemara (גמרא) distinguishes between those who are good to God and people versus those good to God but bad to people, and similarly with the wicked. This creates a framework where one can be considered wicked even without violating explicit Torah (תורה) commandments.
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 Korach, Midrash Rabba 18:12
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 Aggadita
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
How does the Talmud's connection between 'engraved' tablets (charus) and 'freedom' (cherus) explain what makes Torah study liberating? Freedom means authentic self-definition where inner desires align with outward expression. Torah study achieves this because mitzvos become our genuine will rather than external commands, creating unity between what we want, say, and do.
Why did God eventually tell Bilaam to go curse the Jews after initially forbidding it? The principle 'in the path a person wants to go, God leads him' reveals that God actively assists us in pursuing even wrong choices to preserve free will. Success therefore proves only that we want something badly enough, not that we're doing the right thing.
Why did "all the house of Israel" mourn Aharon while only "Bnei Yisrael" mourned Moshe? Aharon's unique peace-making method empowered people by showing that conflicts stem from internal struggles, not others' actions against them. This created functional families rather than just individuals, transforming the nation's very structure from three million people into 600,000 family units.
How long must Hashem tolerate the Jewish people's rebellious behavior? A Midrash compares this to the halachic question of carrying a child holding muktze on Shabbos. The analysis reveals that rejecting Eretz Yisrael represents a deeper spiritual corruption than individual acts of avoda zara.
What did Dovid mean when he reduced the 613 mitzvos to twelve principles? The Gemara reveals that mitzvos have two dimensions: fulfilling the obligation and achieving personal completion (hashlomah). Dovid identified twelve core principles that encapsulate the essential character development aspect of all mitzvos.
Why does the Torah write 'Bereishis bara Elokim' in a way that could grammatically suggest someone created God? The ambiguity is intentional, revealing that Israel (called 'reishis') participates in making God King through accepting His sovereignty. This partnership explains why we become God's 'mother' in the Gemara's reading of Shir HaShirim - we crown Him through 'na'aseh v'nishma.'
What does the Midrash mean by calling the Jewish people 'daughters of waves' - daughters of the outstanding patriarchs? The shiur develops a yesod distinguishing 'ben' (independent choice) from 'bas' (inherited patterns), revealing two types of teshuvah. Jews should return to Hashem instinctively through inherited spiritual patterns, not just through conscious deliberation.
