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Why does the Torah (תורה) list the covenant participants in such a specific order, with shotrim (enforcers) given surprising prominence? The shiur develops the idea that shotrim help people connect emotionally to what they intellectually know is right. This covenant differs from Sinai because it focuses on internalization rather than just acceptance.
Rabbi Zweig analyzes the opening verses of Parshas Nitzavim, focusing on the unusual structure and participants in this covenant ceremony. He begins by examining the physical setup - all of Israel standing before Hashem (ה׳), possibly arranged around the Mishkan in a miraculous gathering of millions of people. The Torah (תורה)'s listing of participants presents several puzzles: why are tribal heads mentioned, when tribes weren't emphasized at Sinai? Why are women listed after children, unlike at Sinai where they came first? Most perplexing is the prominence given to shotrim (enforcers) alongside the elders. The shiur's central insight revolves around understanding the role of shotrim. Drawing from the laws of warfare where shotrim speak to troops about fear, and from the halachic principle of coercing a get, Rabbi Zweig argues that shotrim don't merely punish - they help people align their actions with their true inner understanding. When the Rambam (רמב"ם) says we coerce someone until they say 'I want to give the get,' this isn't about creating a choice between punishment and compliance, but about helping them recognize what they truly want to do.
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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 Nitzavim 29:9-14
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