No community start suggestion yet.
Why does Israel's first response after the Red Sea focus on beautifying mitzvos rather than simply committing to do them? The shiur develops that at the splitting of the sea, God's tangible presence created such profound connection that even a maidservant sensed what prophets later could not. This oneness explains why beautifying mitzvos expresses shared aesthetic values, why marriage mirrors Kriyas Yam Suf, and how all human drives can be channeled into serving God.
The shiur explores a fundamental question about the Jewish people's response to the splitting of the Red Sea. When the Torah (תורה) records their song of Oz Yashir, their first declaration after "Hashem (ה׳) is my strength and salvation" is "Zeh Keli v'anveihu" – traditionally understood as a commitment to beautify the mitzvos. Rabbi Zweig asks why this would be their primary response rather than a straightforward commitment to fulfill God's commandments. Furthermore, beautifying mitzvos is not even counted among the 613 mitzvos; it seems like a secondary enhancement rather than a fundamental obligation. The shiur then addresses the famous statement of Chazal that "a maidservant at the sea saw what Yechezkel ben Buzi did not see in his vision of the Divine chariot." This presents multiple difficulties: How could a simple maidservant achieve greater prophetic vision than one of the greatest prophets? How do Chazal know that a maidservant had this vision – where does the text indicate this? The Morei Nevuchim struggles with this, but the question remains fundamental.
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!
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.
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 Beshalach (Shemos 15:2 - Oz Yashir)
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!
