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Why couldn't Moshe personally lead the war against Midian despite Hashem (ה׳)'s direct command? The shiur distinguishes between punishment (correcting wrongdoing) and revenge (targeting someone's existence), showing that hakaras hatov prevents revenge but not legitimate justice. This principle applies broadly to relationships where we must ask: are we seeking correction or just putting someone down?
The shiur begins with a fundamental question: when Hashem (ה׳) commanded Moshe to take revenge against Midian ("Nekom nikmas bnei Yisroel me'eis haMidyanim"), why did Moshe send Pinchas instead of going himself? The Midrash explains that Moshe couldn't act against Midian because he had grown up there - "a well you drank from, you can't throw a stone in it." But this raises deeper questions about the nature of Divine commands and human obligations. Rav Zweig explains that when Hashem gives a command, it must be understood through the lens of Torah (תורה) logic and truth. Even Divine orders are bound by Torah principles. When there's an apparent contradiction, we must find a resolution that maintains Torah integrity. Moshe understood this when he criticized the soldiers for not killing the Midianite women - though not explicitly commanded, the logic of the situation demanded it.
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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 Matos - Bamidbar 31:2
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Why does delaying vows bring such severe consequences? The shiur explains that vows represent borrowing God's power when our own resolve fails, creating a debt relationship. Our psychological resistance to admitting dependence leads us to delay fulfillment, just as borrowers delay repaying debts to maintain control over lenders.
