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Why did Hashem (ה׳) criticize Moshe for saying 'rav lachem' to Korach and his followers? The shiur develops a principle that proper criticism (tochacha) must address observable actions, never motives. Attacking someone's motives is invasive and presumptuous—only Hashem knows true intentions—and leads to defensiveness rather than growth.
This shiur explores a puzzling Midrash that criticizes Moshe Rabbeinu for his rebuke of Korach's followers with the words 'rav lachem bnei Levi' (you have taken too much, sons of Levi). The Midrash states that because Moshe 'hit with a stick,' he would later be 'hit' with the same words when Hashem (ה׳) said 'rav lach' (enough for you) regarding his request to enter Eretz Yisrael. Rabbi Zweig develops a fundamental principle about proper criticism and rebuke. The phrase 'mochis bachutra' (hitting with a stick) represents criticism that attacks a person's motives rather than their actions. When Moshe accused Korach's group of seeking too much honor and power, he was judging their internal motivations rather than simply addressing their inappropriate behavior.
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Why does the Torah use "eicha" (how can it be) both for Moshe's lament and in Megillas Eicha? The shiur develops that disconnection from God creates existential paranoia - explaining why the Jewish people irrationally accused Moshe of plotting against them. The three weeks of mourning address this deeper spiritual death, not mere sin.
Why does Rashi mention the punishment of cherev (sword) for rejecting Torah when other violations carry more severe punishments? The shiur distinguishes between violating specific mitzvos and rejecting Hashem's fundamental authority established at Sinai. Complete denial of divine sovereignty constitutes mored b'malkus (rebellion against the king), which carries the unique punishment of cherev.
Parshas Korach 16:7
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