A free account is required to play audio and download files.
No community start suggestion yet.
What distinguishes Kriyas Yam Suf from all previous miracles, including the ten plagues? The shiur develops the fundamental insight that at the splitting of the sea, Hashem (ה׳) didn't merely unleash forces of nature but entered into nature itself—actively throwing the Egyptians up and down within the water. This revelation that Hashem exists within the same medium as man creates the possibility of relationship, making shira (song) and "zeh Keli v'anveihu" (beautifying mitzvos and emulating Hashem) meaningful responses for the first time.
Rabbi Zweig opens by citing the Sefer HaChinuch (mitzvah (מצוה) 132) on the principle that Hashem (ה׳) minimizes miracles to make them appear somewhat natural. The Chinuch brings proof from Kriyas Yam Suf, where Hashem brought an easterly wind before splitting the sea. But this raises a fundamental question: Kriyas Yam Suf is the most colossal miracle in Jewish history—the miracle that evoked shira, the miracle where "the maidservant saw more than Yechezkel ben Buzi." How can this be an example of minimizing a miracle? The shiur explores multiple difficulties: Why was Kriyas Yam Suf necessary at all when the Jewish people were already out of Egypt? Why does it constitute a separate language of redemption (v'ga'alti) beyond the earlier stages of the Exodus? Why specifically here does the Gemara (גמרא) in Sanhedrin derive the principle of techiyas hameisim from the Torah (תורה)? What is the meaning of "oz yashir"—that the idea to sing arose in Moshe's heart—and why didn't Avrohom Avinu sing shira when saved from the kivshan ha'eish? Finally, why does the immediate response to Kriyas Yam Suf involve "zeh Keli v'anveihu"—both beautifying mitzvos and imitating Hashem's ways?
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 Beshalach - Kriyas Yam Suf
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 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.
Up Next in this Series
Why does seeing a sotah inspire one to become a nazir? The nazir's abstention creates a pre-sin state where body and soul exist in perfect harmony. This 30-day period corrects the internal contradiction that led to his original transgression.
What is the primary purpose of the cities of refuge - protecting the accidental killer or something else? The shiur argues that creating respect for law takes precedence over providing sanctuary. True deterrence comes from recognizing the gravity of murder itself, not fear of punishment.
How can sinas chinam lead someone to harm himself even more than his enemy? The shiur develops that sinas chinam requires self-hatred first — only someone alienated from himself will damage himself to hurt others. The Bar Kamtsa host and R. Zecharya ben Avkulas both exhibited this self-alienation, showing that proper anava restores love of both self and others.
Why did the brothers hate Yosef when he received the kutonet pasim, yet strangers saw him as special? The kutonet represented Yaakov's recognition of Yosef's leadership ability—his power to uplift and unify. The brothers' jealousy blinded them; the Torah omits his name when they see him (just "oto"), but strangers always saw "Yosef." True chein comes from seeing others clearly, without the bias of our own needs.
Why did the materials for the Mishkan equal exactly what was needed with no waste, despite the principle that blessing doesn't rest on counted items? The shiur explains that Moshe's complete faithfulness—working solely for Hashem's agenda—transformed counting from an act of personal ownership into one that strengthened divine connection, thereby increasing blessings. Korach's self-interest inverted this principle, costing him everything.
Why does Rashi describe the Mishkan as "collateral" for Jewish sins? Rabbi Zweig develops the concept that God limited His own collection rights—accepting only the Mishkan's destruction rather than the nation's annihilation. This reflects the relationship of a father who reduces his own claims to ensure his children's survival.
Why does the Torah give a detailed accounting of silver and copper but not gold in Parshas Pekudei? The three metals represent three types of givers: those who give selflessly (gold), those seeking a two-way benefit (silver), and those buying honor (copper). The Midrash's three groups suspecting or praising Moshe reveal more about themselves than about Moshe—we judge others by our own standards.
